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
well if thou believest as the Apostle did O Beloved We are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a very easie belief See Notes on Phil. 2.8 Observ 4. 'T is possible then to arise from spiritual death This is evident out of the Text it self for this resurrection is wrought by the operative power of God Now with God all things are possible 2. De facto the Believers in the Text were risen now ab actu ad potentiam from what is done by a possibilty that it 's possible to be done it 's a good argument Doth any deny this What else do they mean who say that it 's impossible but that of necessity we must sin is not this to deny the Resurrection from the death of sin to the life of Righteousness Object In many things we offend all Jam. 'T is true what then Therefore 1. Thou mayst curse swear lye steal c. the same excuse is for all 2. This takes not away the possibility Object 2. But the Apostle St. James he saith so See Notes on the place 2. No wise man no religious man will take offence at this Doctrine Why The Scripture is plain for it besides it attributes nothing unto mans power but ascribes all unto the all powerful God with whom all things are possible 'T is the operative power of God that raiseth us up from the death of sin into the life of righteousness 'T is Faith in that operative Power and that Faith is Gods gift that raiseth us up This reproves those who profess themselves Christians yet lye still dead in trespasses and sins and arise not unto newness of life nor seek the things above by Faith in the operative Power of God it is the case of most of us For either we 1. Superstitiously confine the commemoration of the Resurrection of Christ to one day in the year and that passed we think no more of it but as the day passeth so the duty with it Christians of old were wont to salute one another with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is risen So we salute the day make a formal ceremonial Complement of it fairly salute it and let it pass by till it return the next year Or else 2. We think we are risen well enough with Christ if we declaim against those who are risen no better We think it Religion enough for us to cry down the others superstition and justifie our selves and both sides please themselves in confuting and opposing one another and as it commonly comes to pass in controversies Veritas altercando amittitur The true rising and ascending with Christ is neglected by both and lost by both Beloved Suppose a company of men were faln into a dark or deep dungeon Were it not a great madness for these men to quarrel one with another and contend one with another which should be the best way to get out of this dungeon one saying This is the way another that 's the way and still continue in the dungeon the pit of transgression and sin and God knows not one of many of us know which is the way to get out of this pit but one gropes here for the way another there and we quarrel one another and every man will have his own way and be a guide unto another Like the Andabatae we fight in the dark but all this while we are in the pit and contend in the dark one with another Were it not a great deal a wiser course to entreat good Ebedmelech to help us out of the dungeon as he drew Jeremy out of it Jerem. 38.12 Ebedmelech Who is that The servant of the King of kings when I am lifted up saith he I shall draw all men unto me and with cast clouts and rotten rags even by holy examples of the Ancient Saints We all indeed acknowledge that Christ is the way and the way-guide and the means to arise is Faith but every man saith Lo here is Christ and lo there When yet scarce one of many of us knows Christ as we ought or the way how to arise with him or the operative power of God through him or Faith in that operative Power I will prejudice no mans growth and proficiency would God we were all perfectly risen with Christ But Beloved I beseech ye let us judge impartially of our own condition Do we think we have attained to the same pitch and growth that St. Paul had arrived unto when he wrote his Epistle the Philippians Phil. 3.8 11. He earnestly desired to know Christ and the power of his resurrection and fellowship of his sufferings Therefore surely he had not then as yet known it he had not yet attained nor was yet perfect as he saith vers 12. Had not the Apostle you 'l say known Christ nor the Power of his Resurrection How comes he then to write so much of Christ He speaks not there of Historical and Theoretical knowledge but experimental and tactual as I may call it such as ye read of Phil. 1.9 1 Joh. 1.1 2. Alas Beloved While we live this animalish sensual and brutish life we are far short of rising together with Christ If we have not the power of his Resurrection How shall we know the power of his ascension NOTES AND OBSERVATIONS UPON COLOSSIANS II. 20 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Touch not taste not handle not * We turn Which all are to perish with the using after the commandments and doctrines of men See Notes on vers 12. THe words are a reproof or expostulation with the Colossians for their superstition that they doted on the Jewish Ceremonies A sin against their profession They pretended to be dead with Christ to the rudiments of the world and therefore they ought not to live conformable to the world hold the Opinion and Tenents of the World 1. The first Argument is ab indecoro it mis-beseems the Christian profession 2. The other is a damnoso it is destructive so to abuse the commandments of God contrary to their institution So I turn these words Touch not taste not handle not all which by abuse are to destruction namely of those who use them 3. This comes to pass by the commandments and doctrines of men This is the structure of the Apostles reproof and expostulation part of which is the Text in vers 21.22 Touch not taste not c. Which we are not to understand so as if the Apostle here prohibited the Colossians the touching tasting or handling of any thing Although one of the Latin Authors of great name cite the Text to that purpose But it is evident by the Context that St. Paul personates and brings in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of imitation the false Teachers among the Colossians who usurped authority over them using their words Touch
means I might attain unto the Resurrection of the dead and what enemy can now hurt us It s true the sin besiegeth us as the Assyrians did Jerusalem 2 Kings 18.17 The King of Assyria sent Tartan c. Vide Onomasticon on Eliakim That Faith which raiseth us from the death of sin is that which relies on the Spirit of God in us which is therefore called the Spirit of Faith 2 Cor. 4.13 4. Because ye are raised with Christ from the dead Seek the things that are above The Reason of this why the Colossians because they are raised with Christ must seek the things above is 1. In regard of the things above 2. In regard of Christ Or 3. In regard of the Colossians themselves 1. In regard of the things above they are lost by our descending and regained by our ascending 1. They are lost by our descending See this afterwards 2. In regard of Christs example He is that high and eminent example unto whom all who are Christs ought to be conformed Rom. 8.29 3. In regard of the Colossians themselves the Reason of this is the engagement of their Faith Hope and Love 1. They were already raised by Faith in the operative power of God and now they must proceed from Faith to Faith 2. The experience of their hope allures them to an higher measure of enjoying the Heavenly life 1 Pet. 2. If ye have tasted that the Lord is Gracious St. John was first invited Revel 4.1 Come up hither but yet Chapter 22. all that are a thirst c. 3. Their Love unto the Heavenly life constrains them He that loveth life c. let him refrain his tongue from evil Observ 1. We are by corrupt nature and the reliques of sin yet unmortified prone and declining downward towards the earth and things upon the earth This was prefigured unto us in the Canaanites who have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Incurvation and Depression being bowed down toward the earth vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may understand the woman bowed together so that she could not look up thus Satan binds the Daughter of Abraham thus the sinful world are the children of Belial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cannot ascend or will not ascend with Christ Observ 2. The great goodness of God unto mankind now lapsed fallen and not able to rise alone who hath raised up the Lord Jesus Christ and with him all Believers on him who is ascended up on high and by his spiritual attractive power causeth all Believers on him to ascend with him And to shew how possible and feasible this is he hath raised up holy men in all ages Enoch was translated and taken up and became an example unto all Generations Ecclus Such was Noah before and after the flood Such was Abraham whom the wise man calls a great Father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an High Father of many nations in Glory there was none like unto him he kept the Law of the most High c. To be raised together with Christ as the Colossians were is to be changed from the death of sin unto the life of righteousness Hence it is that death and sin are taken for the same Eph. 2.1 Ye were dead in trespasses and sins Rom. 5.17 By one man sin entered into the world and death by sin and so death passed upon all men for that all men have sinned So are life and righteousness the same also Rom. 5.17 They who receive abundance of Grace and of the gift of righteousness shall reign in life by one Jesus Christ and 6.13 Yield your selves unto God as those who are alive from the dead and your members as instruments of righteousness unto God Thus Life and Resurrection are all one John 11.25 I am the Resurrection and the life Mark how the Apostle reasons 1 Cor. 15.13 17. Christ which is our life being raised Faith is also raised and given with him Act. 17.31 and 26. If therefore Christ be not raised then Faith is vain and we are yet in our sins This Life and Resurrection was promised soon after Adam had died from that life of God and all in Adam In Adam all die 1 Cor. 15.22 so in Christ we are made alive This was the Gospel that was published by God himself from the beginning Gen. 3. That the Serpents head should be broken by the Holy Seed This Holy Seed he promised to Abraham to Isaac to Jacob to Judah to David By all the Prophets who testifie the renovation of the world by Justice and Judgement Isa 9.7 and 11.4 some few may excuse the rest Jer. 23.5 6. and 33.15 Mich. 4. This Promise God fulfilled when he raised up Jesus from the dead Act. 13.32 and 26 4-8 This Promise is called the promise of life 2 Tim. 1.1 Jam. 1.12 This life the Lord Jesus brings from the dead 2 Tim. 1.10 This is to be manifested in our mortal flesh 2 Cor. 4.10 All obedient ones have right to the Tree of Life and may take of the water of life freely Rev. 22. And the whole Gospel was written that we might believe that Jesus is the Son of God and that we might have life through his Name Joh. 20.31 For he who hath the Son hath life he who hath not the Son hath not life Observ 2. Note here the great Goodness and Mercy of the Most High God who when Mankind was fall'n and could not arise alone was pleased not only to look down from heaven upon the Children of Men but also send down the Lord Christ to humble himself unto our nature and stoop to take us up and raise us up by the power and example of his Resurrection and Ascension yea to manifest the same power in his eminent Saints and holy ones in all Ages yea and to communicate the same power unto us that we may not grovel upon the earth and earthly things but that we may ascend with Christ and those who are Christs unto the heavenly things the things above and have our Conversation in heaven Phil. 3. Observ 3. Hence we read of the glorious types of our Lords Ascension in the holy Patriarchs and Prophets especially Enoch and Elias Enoch's name signifieth dedicated or consecrated who was herein made like unto the Son of God who is consecrated for evermore Hebr. 7.28 Another type of our Lords Ascension was Elias whose Name sounds the Lord God or God the Lord. Of these two saith holy Bernard Foelices illi viri per quos divina ascensio legitur praesignata Enoch raptus translatus Elias Blessed men by whom our Lords Ascension is read foresignified Enoch translated and Elias taken up to heaven A like type of our Lords Ascension was Elihu i. e. as his name sounds God himself See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. It is not enough to be raised with Christ unless we also ascend with him Observ 5. An inferiour and lower degree of obedience layes an engagement upon
he delivers to Solomom as Joab Shimei c. a Figure of the Third Dispensation of the Spirit NOTES AND OBSERVATIONS UPON MATTHEW V. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If therefore thou bring thy Gift unto the Altar and there remember that thy Brother hath ought against thee Leave there thy Gift before the Altar and go thy way first be reconciled to thy Brother c. THese Words contain our Lord's directions to his Disciples inferred from the former Doctrine by way of Corollary The Corollary is an exhortation to Concord and agreement with our Neighbour This exhortation is enforced by two inconvenient and sad events which will follow if we maintain not Concord with our Brother The former is taken from consideration of divine matters Our oblation and offering will be hindered The other is taken from Civil Affairs the Judge will cast implacable Persons into Prison 2. This method of our Lord is very exact for having verse 21 22. propounded the Law with the breach and penalty of it he now propounds the Case The Case is twofold the former is as hath been said touching Ecclesiastical matters the later concerning civil business In the former we have a supposition or putting of a Case 2. An imposition and resolution of the Case 1. In the supposition two things 1. That a man bring his Gift to the Altar 2. That here he remember that his Brother hath ought against him 2. In the imposition three things 1. That in that case a man should leave his Gift at the Altar 2. That he go first and be reconciled unto his Brother 3. That then he come and offer his Gift So that we have here so many divine Sentences to be considered whereof the later depends on the former i. e. it is supposed that 1. A man will bring his Gift to the Altar 2. He may then remember that his brother hath somewhat against him 3. He ought in that case to leave his Gift at the Altar 4. Having left his Gift there he ought to be reconciled unto his brother 5. Being reconciled he ought then to come and offer his Gift 6. There is yet a sixth arising from the inference out of our Lord 's former Doctrine implied by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 1. A man will bring his Gift to the Altar This is supposed of course Herein enquire we what is here meant 1. By the Altar 2. The Gift 3. The bringing the Gift to the Altar 1. The Altar the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill and offer sacrifice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Altar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill for sacrifice The word Altare in the Latine is from exaltare whether from the height of the altar or lifting up the Sacrifice upon it 2. What is the Gift which a man is supposed to bring unto the Altar Surely of old there was a Gift ordered by Jehoash and Jehojada to be given whatsoever came into any man's heart towards the reparation of the Lord's house 2 Kings 12. and that was called Corban of which we understand Mark 7. It is Corban that is a Gift c. And where we read Mark 12.41 of many that cast Mony into the Treasury Gifts of this kind are understood there Now howsoever our Lord's Speech might be understood of this kind yet it is more probable that here he intended the free will offering of which we read the institution and order Levit. 1.2 But both these were legal and more proper to that time only But our Lord was now preaching the Gospel and therefore 3. Some by this Gift understand that which every one offers at the receiving of the blessed Sacrament which they call the Sacrament of the Altar But because they receive that Sacrament only once a week it would be too long to differ our reconciliation to our Brother but more of this in the handling the following Points It 's more than probable that our Lord meant by a Gift here such an one as might and ought to be offered as well under the Law as under the Gospel such a Gift is prayer unto God and praising of God such a Gift is alms fasting repentance Nor are these conjectures by offering of Incense was understood Prayer Let my Prayer ascend as the Incense Psal So St. Luke reports touching Zacharias the Priest that his lot was to burn Incense c. and the whole multitude of the people were praying without at the time of Incense Luke 1.9 10. And the praise of God is a Gift Psal 50.1 He that offereth praise Nay alms are a gift which God accepts as given to himself and he requires them Matth. 6.4 Acts 10.4 Thy prayers and thine alms are come up for a memorial before God Generally all offerings Thus the mortification of the body of sin Rom. 12.1 These things were well understood by the Wise men in the time of the Law Ecclus 35.1 He that keeps the Law brings offerings enough and he that taketh heed to the Commandment offers a peace-offering he that requites a good turn offers fine flower he that giveth alms sacrificeth praise So Hebr. 13. Reason is The Commandment of God who requires a free will offering But if God require it how is it free Answer The free will offering is to be offered of one's own voluntary will so circumscribed and limited that the man who offers his free will offering may nor offer what nor where nor how he lists But if he offer it must be of the herd or the flock or of certain kinds of fowl and at the door of the Tabernacle and the manner how he shall offer it is there prescribed at large for howsoever the Lord loves a chearful giver Ecclus 35. Yet he will not that any man tamper or meddle with his Worship He forbids in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all will worship though he love a free will offering 2. This free will offering is due to the honour of the most high God 3. Our thankfulness will require it of us and therefore our Lord supposeth it of course Doubt But if donatio be liberalis datio as the Civilian speaks if a Gift be out of our own bounty then nothing can be given unto God because all is already his own and if so how can any man bring his Gift unto the Altar of God Answer Assuredly although the Lord prescribe what the Gift shall be and the manner of giving it Yet he respects more principally the heart and mind of the Doner The Lord loves a chearful giver My Son give me thy heart It is not said he loves a great or costly Gift for all Gifts are God's own The Prophet David excellently distinguisheth these two 1 Chron. 29.11 Thine O Lord is the greatness and the power c. vers 17. I know also my God that thou triest the heart and hast pleasure in uprightness
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
they can keep in their wits But unto whom shall such have recourse Surely under this Kingdom of the Spirit Christ in the Spirit is the chief Teacher Come unto me and learn of me Matth. 11.28 29.30 Object But if repentance be the gift of God as hath been shewn how comes it to be the duty of man It is ordinary in Scripture for God and Man to concurr in one and the same act Believe yet faith is the gift of God Wash ye make ye clean I will cleanse you from all your sins I will sprinkle clean water upon you and ye shall be clean God requires that we make our selves new hearts and yet he promiseth to make us new hearts God doth what he doth out of meer grace preventing and enabling and man out of duty walking in that strength Draw me and I shall follow thee Cant. 1.4 Jerem. 31.18 Turn thou me O Lord and I shall be turned and more fully Lam. 5.21 The Church prayes Turn thou us unto thee O Lord and we shall be turned 2. Of us of all his creatures The Lord may justly expect this Duty Why because man alone is able to reflect upon his own act Scio me scire Now returning unto God and repenting is by a reflex Act. Hence the Prophet complains No man saith what have I done but go on as an horse to the battel Therefore the Prophets ask the people what they have done as Joseph examined his brethren What have ye done So Nathan examined David Observ 1. There hath been an Union between us and our God if we must return unto him we have been with him How otherwise can we be said to have faln unless we have first stood Ruth 1. Ruth is said ro return thither where she never was If we have forsaken the Fountain we have drunk of it Observ 2. Before we repent we are averse and turned away from our God we are turned away from the face of God from the light of Life and Holiness from the Truth and righteousness of God and turned unto our selves and divided among our selves we walk in darkness and know not whither we go So Cain impenitent Cain went out from the presence of God Gen. 4.16 and 11.2 The Apostate posterity of Noah departed from the East The story is true of the posterity of Nimrod departing from the Sun of righteousness from the true Light from him whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They find a place in the land of Shinar which is called Chaldea so may it well enough Shinar signifieth the gnashing of teeth and Chaldea the land of Devils Here they build a City and Tower The City of the Devil Amoores Duo Duas Civitates extruxerunt Two Loves raised two Cities These are the divers Sects of opinionated men in the world who having forsaken the East the Sun of righteousness for their own glory and to get themselves a name every one puts to his helping hand to build up Babel and every several Company out of their zeal to their cause which every Sect calls Gods and makes a several formale Concordiae Articles of Argreement which they defend against others and this is their difference of Tongues they understand not one another A most dangerous generation which most men in the world are part of yet every man declaims against other and sees not that he himself is in the same Babel we all cry out against Rome as the true Babylon or Babel which is all one and surely I believe they have the greatest share of it and are the principal builders of it in the whole Christian world Yet every Sect and divided company of Christians they only excepted who are turned unto God with all their heart help to build up this Babel yet such is our common misery we conceive we have no part of it whereas indeed we see others in their darkness but discern not our own Like men in a Fogg or Mist we see others that they are encompassed with darkness but we discern not the very same condition in our selves especially if we are many who hold the same opinions for then we think to carry all before us by most voices Whereas indeed all the Congregation may be averse from God Levit. 4.13 and 16. And the truth known to a very few Ten of the twelve Spies and all the Congregation were averse from their God only Joshuah and Caleb clave unto him Observ 3. Amos 4.11 12. God's Israel his Church may be in such a condition averse and turn'd away from their God So St. Peter tells those to whom he writes The Church that is in Babylon salutes you 1 Pet. 5.13 such a people turned unto themselves Amos 5.25 Such a Church the Lord had in Babylon in Zacharies days Zach. 7.5 6. They fasted and mourned seventy years and all that time they turned not to God but to themselves such was the condition of Israel in the Text. Observ 4. Few men will believe that their condition is so bad that they are yet unconverted This followeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Prophet lifts up his voice like a trumpet to shew his people their sins Esay 58.1 2. And they say what are we blind also Joh. 9. Observ 5. There is no dissembling with God in point of conversion 'T is possible to dissemble with men But he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart he saith they have not returned unto him Repreh 1. Those who would be accounted true Converts and Penitent ones yet turn not from their sins Beloved I fear this is the condition of most of us for I fear that complaint of the Prophet may be applyed to us Jer. 8.5 Why is this people of Jerusalem sliden back by perpetual back-sliding they hold fast deceit they refuse to return they had many other sins no doubt besides deceit But he blames Jerusalem for deceit I am not ignorant that the original word may signifie all sin but the holy Ghost speaking to a City blames it for deceit Astutus they say comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City Therefore the Psalmist complains of this Psal 55.9 10 11. Every Trade every Profession hath proper Mysteries and indirect ways of gaining These are advantageous and if we depart from these the hopes of our gain are gone Act. 16. Is' t not so Beloved And may I not then go on with the Prophet Jerem. vers 6.7 The very fowls of the heaven are wiser than we are they shun every climate as the Winter comes on and return at the Spring and Summer but we know not the Winter the judgement of the Lord his judgements are in the earth and yet we learn not righteousness And as if we would hasten the judgements of God to come upon us we divide our City and divide our Kingdom and that by those that should unite us together some are for truth some for peace whereas indeed we understand not
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
dove-like innocency and simplicity of the new Creature to the craftiness and wiliness of the Old Serpent St. Paul was afraid lest the Corinthians should be so deceived 2 Cor. 11. A dangerous deceit for they who so prostitute the simplicity of the new Creature in themselves use their subtilty to go beyond defraud and over-reach others and God is the avenger of all such 1 Thess 4.6 2. Others there are who prostitute the sobriety of the new Creature unto brutish sensuality as the beastly drunkards these yield the rule of themselves to the filthy Swine 3. Others yield the chastity of the new Creature to uncleanness and suffer themselves to be governed by the lascivious incontinent Goat 4. Others betray the temperance of the new Creature to the unsatiable and greedy dog Isa 56.11 5. Others the Lamb-like meekness of the new Creature to the savageness of the Wolf Mat. 7.15 A most shameful abasing of the Man the Noble new Creature to the vassalage and servitude of the beast The same complaint which the Psalmist makes Psal 49.12 Mawbeing in honour the honourable Creature Man understood not his own honour and dignity and so became like the beasts that perish Which may be the ground of an heavenly Meditation when ever we are tempted unto sin Shall I take the members of the new Man the new Creature and make them the members of a Serpent a Swine a Goat a Dog a Wolf God forbid O Beloved the new Creature is too Noble and Honourable to be made subject to any the Lord of the new Creature only excepted the Creator of it Belluinus es homo amando talia qualia Belluae saith St. Austin libr. de doctr Christi Vid. Paris pag. 250. Because there is a defect of a Verb there is a diverse reading of the Text the former ye have heard Whosoever is in Christ is a new Creature so it is read in the Text the latter If a man be in Christ let him be a new Creature so the Margin And this second is an Use of Exhortation to the first and so I intend to handle it But here I meet with an Objection Exhortations are made to Duties feasible and such as may be done by us not to things to us impossible we exhort men to support the weak to be patient toward all men to follow that which is good c. We do not exhort men to fly or to work Miracles because these are beyond our power and is it not alike beyond mans power to be a New Creature How then can we Exhort Men to be New Creatures I Answer the Scripture exhorts us often to those Duties which we of our selves have not any ability to perform God himself commanding and exhorting us together with the command gives a power to obey whence it is that the same act is attributed unto God and Man Thus Faith is Gods gift yet we are exhorted to believe Repentance is Gods gift yet we are exhorted to Repent Repent and believe the Gospel God turns us from our sins yet he exhorts us to turn from them God gives us an heart to walk in his Statutes and keep his Ordinances Ezech. 11.19 20. yet what more frequent than Exhortations to walk in Gods Statutes and to keep his Ordinances Gods command is to Love him with all our heart and with all our soul yet he himself circumâ—iseth the heart that we may love the Lord and Deut. 30.6 His command is that we worship no strange God no graven Image no work of our own hands and he promiseth if we hearken unto him there shall be no strange God in us neither shall we worship any strange God Psal 81.8 9. And that he will cut off graven Images out of the midst of us and that we shall no more worship the work of our own hands Mich. 5.13 Whence it plainly appears that God commands us many things which yet he himself doth and promiseth to do because together with his command he gives us a power to do them and requires us to comply with that power We saith the Apostle as workers together with him beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 1 Cor. 15.10 And look diligently lest any man fail of the grace of God Heb. 12.15 Thus in case of the present duty God commands Ezech. 18.30 Make ye a new heart and a new spirit What 's that but the new Creature and adds a forcible Motive as strong as death Why will ye dye O house of Israel Yet the same prophet Chap. 36.26 I will give ye saith he a new heart and a new spirit in the midst of you I will take away the stony heart out of your flesh and I will give you an heart of flesh What 's that but to become new Creatures The Lord saith A new heart and a new spirit will I create in the midst of you c. i. e. I will make ye new Creatures 2. But if God make us new Creatures and indeed he alone can make us What need we busie our selves we ought rather to let God Almighty alone with his own work 'T is a known speech Qui fecit te sine te non salvabit te sine te he that made thee without thy help will not new-make thee or make thee a new Creature without thine own endeavour And though God be the worker yet must we be workers together with God as the Apostle speaks I will instruct thee saith the Lord to the new Creature Psal 32.8 and teach thee the way that thou shalt go and I will guide thee with mine eye He speaks to the man his best creature not to the beasts no it presently followeth in the next verse Be not like the horse and mule which have no understanding whose mouths must be held with bit and bridle lest they fall upon thee Nay Beloved to satisfie this doubt more fully and to prove it undeniably that God requires our utmost endeavour toward this new Creature I pray you compare Gal. 6.15 with 1 Cor. 7.9 that which in the forementioned place is a new Creature in the other is the keeping the commandments of God But can we then keep the commandments of God Yes by Faith and Love and therefore I pray thee add to the two former places Gal. 5.6 where the new Creature is faith that worketh by love 3. But if he who is in Christ be a new Creature already what need exhortation to be so I Answer He is a new Creature Either by profession only or really and true 1. If by profession there 's great need of exhortation that he be really that which he professeth himself to be Rom. 6.1 2 3. Gal. 5.24 confer Rom. 6.6 2. If really he be a new Creature that he continue so to be and that he make progress and go on according to the degrees of it The new Creature Gods building wants hewing c. Gods Vineyard pruning c. The first Creation was they
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.
and drink to do his Fathers will and shall it be ours to do our own will His will was resolved and emptied into his Fathers will his humanity was wholly without it self 't was instrumentum Dei divinitati conjunctum saith Lyra an instrument at hand for the Deity to work by Such an obedient mind hath been alwayes in the Servants of God mine heart is ready mine heart is ready saith holy David and our Apostle Lord what wilt thou have me to do nay rather what wilt thou do with me their will was so resolved into Gods will that they seemed to do nothing themselves but were without themselves like serviceable instruments to be acted by their Masters hand and ready for God to work by 't is St. Luke's ordinary phrase Paul and Barnabas rehearsed what God had done with them Act. 14.27 and 15.4 Such an obedient mind was in Christ and in all that are Christs and that not only in speaking and doing but also in suffering according to the Will of God which is the third step of our Lords Humiliation He was obedient unto death Rare and singular obedience for whereas obedience is alwayes the greater by how much the good is the greater which we undervalue for obedience sake what goods are greater than either those of name and honour but what contradiction of sinners did he suffer against himself they thought they said well when they said he was a Samaritan and had a Devil or those of fortune but he became poor and had not where to lay his head or those of body as beauty stature strength c. But he was weak and had neither form nor comliness or those of Soul and of all the rest the Will but not my Will but thy Will be done or those of the whole man as Liberty but he was captivated and led away like a sheep to the slaughter or that of all the rest which is the fountain of all the rest the Life but he became obedient even to the death he undervalued and parted with every desireable good only for obedience sake But the Son of Man must be killed saith he himself and he was delivered up to death by his Father it seems therefore his death was necessary yea constrained and violent for he was betrayed bought and sold by Judas and the Jews who procured his death and he himself was unwilling to die if therefore there were necessity from God if coaction from men if in him unwillingness to die surely there was no obedience unto death The Answer to this doubt may serve also for a fundamental reason of this third step or degree of our Lords humiliation for 't is most true the Father delivered up the Son unto death both by cloathing him with a mortal garment which he might put off and die and by inspiring a Will into him to die and by allowing his betrayers and murtherers power and opportunity to deliver him up unto death and by so disposing and ordering his death contrary to their malicious designs that by a conformable death he might repair the life of the world according to the speech of Joseph his type Ye thought evil against me but God intended it to good c. to save much people alive Yet did he not constrain his Son to die either immediately predetermining his Will by an antecedent peremptory decree or over-ruling it and taking away the liberty of it by constraint or mediately by giving any coactive power over him into his enemies hand which 't is manifest they had not and though they had the power they had from God yet not for any such end so that God cannot be said to be the cause of his death though he gave them power to kill him no more than he that lends his friend a knife may be said to be the cause of a murder committed with it so that here was no absolute necessity or compulsion either from God or Man only a necessity of consequence there was which as the learned know may consist with things contingent and free agents But he was unwilling to die how then obedient unto death he seemed indeed unwilling to die and that was lest he should seem not to be a man for what maw simply or absolutely was ever willing to die when he would shew in his flesh the weakness of our flesh saith Tertullian he said Father let this Cup pass from me but in order and submission to his Fathers Will he curb'd his own Will and complyed with his Father in eodem volito and was willing to die Read the story of his Passion and see if he be not so O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Father save me from this hour but for this cause came I unto this hour Yea he was so thirsty after the Cup of his passion that he called Peter Satan for suggesting a contrary motion the Cup which my Father hath given me shall I not drink it The Father gave it him and he took it the Father delivered him up unto death and he delivered himself up unto death Ephes 5.25 both willingly as Zeno Veronensis speaks of Abraham and Isaac which figured out our Lords passion Ille gladium exerit iste cervicem eodem voto c. the one draws out his sword the wicked which is thy sword or a sword of thine saith David and the other puts forth his neck And surely great reason there was for this Joynt-will of the Father and Son touching the death of Christ whether we respect the Righteousness of God or the salvation of Men For whereas the Righteousness of God is either facti of deed whereby he doth all things befitting himself It became him to make the Captain of our salvation perfect through sufferings or dicti of Promise for those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And he suffered for our Salvation the general end which we confess in the Creed which salvation in respect of the term à quo is from sin from the wrath of God for sin from the curse of the Law for sin from eternal death the wages of sin from Satan who hath the power of death in sin Tit. 2.14 Rom. 5. Gal. 3.13 Hos 13.14 For Chrlst by his death put to death these enemies of our Salvation as Sampson his type by his death the Philistines In regard of the term ad quem as we confess in the Collect on Easter day by his death he opened unto us the gate of Everlasting Life that he might bring us unto God 1 Pet. 3.18 that he might bring us unto Glory that by means of death we might receive the promise of the Eternal Inheritance Hebr. 2. and generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nyssen nay summa voluntatis c. the whole summ of Gods will is the salvation of men saith Tertullian So willing
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to
they thought they were acted by Eliah's Spirit and carried with his zeal but they were deceived a zeal indeed they had but not according to Knowledge nor according to Charity and therefore such as proceeded only from humane passion not from divine instinct and motion for the Son of Man came not to destroy mens lives but to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Solomon Wisdom is a loving patient and gentle meek and loving spirit such is the Spirit of Christ such is his Government patient and gentle and meek and loving they are but young Disciples at the best who are acted by any other spirit they which pretend Eliahs spirit let them shew it by Eliahs holy life Christ the Son of Man had sown good seed in his field i. e. the children of the kingdom in the world but the Devil he sowed his tares i. e. wicked men among them Matth. 13. Now the young harvesters of Christ these would go presently and pluck them up by the roots vers 28. the Lord of the field was more patient than his over-hasty servants he gives command that both grow together till the harvest vers 30. The Judge of all the world would not have sentence executed speedily on Malefactors and truly Beloved did we as we ought consider as the patience of our Lord so likewise our own forepassed lives we would not so rashly proceed against others whom we conceive less holy than our selves to this purpose let us hear the Apostles counsel Tit. 3.1.5 Joh. 8.3.11 This makes for the great Consolation of Christians that Christ ruleth and governeth all things Hallelujah be glad praise and land Apoc. 19.6 for the Lord God Omnipotent reigneth hee 'l have a special care and will provide well for his own Subjects Christ is so good a Prince that he hath not a rebel in his Kingdom but he feeds them Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more then will he be provident for his own obedient and loyal Subjects both guarding and protecting them from all evil and procuring unto them all good things necessary for them This though I well know Christs understanding Subjects easily yield unto as knowing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine providence and the hidden wayes of God which are reasons of State unknown to others yet some weak ones there are apt to misconstrue the acts and proceedings of the King such is the weakness of some that they conceive all passages of providence must stoop and agree with their particular conveniencies not considering that he who supports them and governs them governs also all things c. not considering that as there is a special providence over the Saints so there is a general providence over all the world Before the Babylonian Captivity things were in such a condition as they are now with us this was the weakness of Baruch to whom the Lord directs a special prophecy by Jeremiah Jer. 45.1 Before the destruction of Jerusalem the Lord warns his Disciples of this Mat. 24.6 Ye shall hear of wars see that ye be not troubled for all these things must come to pass And St. Paul sent Timothy to comfort the Thessalonians against this affliction Your selves know that we are appointed hereunto Bildad takes up Job roundly for this Job 18.4 Mind thine own business arm thy self with patience and let God rule the world yet this hinders not the particular providence but that the eyes of the Lord are over them that fear him yea the eyes of the Lord run to and fro to shew himself strong in the behalf of them that fear him 2 Chron. 16.9 But alas I live in the midst of the sinful world what notice can be taken of me As it is the great folly of wicked men that they think they shall escape though they commit iniquity for how can notice be taken of them so it is the great weakness of the Saints He hath promised to be a little Sanctuary Ezech. 11.16 In a general confusion he threatens Isai 3. for proof of this 2 Pet. 2. Such a gracious promise the Lord makes to Ebedmelech Jer. 39.16 17 18. and to Baruch Jer. 45. Psal 37.19 But what shall I eat what shall I drink Our Lord tells us that for these things the Gentiles seek they are heathenish cares He hath promised in the dayes of famine they shall have enough Psal 37.19 Will not he that feeds the Ravens feed his own Children cast all your care upon him Though the Lord can deliver from all these and can provide supply of all temporal good yet if he do not we ought not to be troubled Dan. 3.17 18. Though he kill me yet I will trust in him But alas I have a great burden of sin He who beareth all beareth thy sins also Act. 13. More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had by himself purged our sins THe grounds of our Saviours Right and Title unto all things are 1. his Creation 2. Conservation and Gubernation of all things and 3. Restauration of Man Of the two former I have spoken I come now to the third Making or having made or wrought the purging of our sins by himself in which 1. the work it self done he maketh or hath made the purging of our sins 2. how he wrought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself Purging of sin is not only remission pardon or forgiveness of it but also cleansing purifying and taking it away which is the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere This purging of sin was signified in the old Law by washing sometime in the water as in that Baptism figured by the Sea through which the Israelites passed as it were a Baptism in the name of the Father 1 Cor. 10. Sometime with blood Revel 1.5 Jesus Christ hath washed us from our sins in his own blood as it were a baptism in the name of the Son Sometime with fire he shall baptize you with the holy Ghost as with fire Matth. 3.11 A Baptism in the name of the holy Ghost This purging of our sins Christ works Esay 53. vers 4.10 by shedding of his blood which was figured by the high Priest Heb. 9.7 who every year went into the second Tabernacle or Sanctum Sanctorum not without blood of bulls and heifers But Christ being come an high Priest of good things to come entred into the holy by his own blood For almost all things by the law were purged by blood and without shedding of blood there is no remission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Aorist and therefore may be rendered indifferently in the perfect or present Tense 1. In the perfect so he hath wrought the purging of our sins The Lord herein observed a proportion Rom. 5.18 19. For as by the offence of one judgement came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life So that
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may the better understand this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
men 2 Pet. 1. 3. It 's prohibited of God unto his people as unworthy of them Psal 37.1 Prov. 3.31 where the Lord forbids us envy against evil-doers and oppressors or violent men How much more doth he forbid us envy against the meek and innocent ones against those that do well As the Lord's eye is upon the heart of man Ecclus 17.8 So the inward sight of the heart ought to be always fixt upon the Lord Psal 25.15 Mine eyes are ever toward the Lord and 14.1 8. But mine eyes are ever unto thee Prov. 3.21 25. Let thine eyes look right on The commandments are to be as frontlets Deut. 11.18 This is the single eye that fills the body full of light Luk. 11. Now because God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being it self when the eyes are turned away from God himself and fastned on the creatures they are said to look upon that which is not Prov. 23.5 and to be for covetousness Jer. 22.17 Ecclus 27.1 Prov. 28.22 He that hasteth to be rich hath an evil eye Tob. 4.16 Let not thine eye be envious Ecclus The gift of the envious consumeth the eye The evil eye fills the body full of darkness Luk. 11.34 Hence it is that this sin is called invidia a not seeing or a turning away the sight from God Observ 1. Note here how fruitful the evil weed is how the root of bitterness multiplieth it self the word is plural envies and thus we read Gal. 5.20 emulations and again 2 Cor. 12.20 And no marvel for we find it among the Religious the Priests the Scribes and Pharisees Matth. 27. among the irreligious and prophane and the rude multitude envyed Isaac Gen. 26. Yea envy is a worm that grows even in the trees of righteousness until it be worm'd out as Moses out of Joshua Numb 11.27 28 29. Envyest thou for my sake It intruded among the Disciples of John in regard of Christ Joh. 3.26 27. Behold the same baptizeth and all men come unto him c. Yea it got in among the Disciples of Christ Mark 9.38 39. Master we saw one casting out Devils in thy name and we forbade him because he followed not with us Observ 2. What manner of men the Lord would his people should be such as promote and advance the good one of another Such as rejoyce with them that rejoyce Repreh Those who put not off nor lay aside this evil habit but envy one another for their temporal goods and for their spiritual goods 1. For their temporal and worldly goods See Notes on Gen. 26. 2. For their Spiritual and Heavenly goods Minor est qui invidet Envy where it is it proves him less who envieth another Livor iners vitium mores non exit in altos It keeps the Lord from his dwelling Ezech. 8. The Image of envy in the entry which the envious Pharisee who hath only an outward righteousness sits there and will not suffer the simple people to enter in by the fear of the Lord into the Faith and Love of Jesus Christ and so taketh away the key of knowledge Matth. 23.13 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside evil speakings So we render the word which Arius Montanus turns oblocutiones obloquies or speakings against or evil reports Pagnine with the Vulg. Lat. turns the word detractiones detractions slanders all which upon the matter are the same and signifie the drawing or taking away of anothers good name diminution or lessening of his credit among men Aquinas describes it denigratio alienae famae per verba occulta the soyling of another's name by hidden words Yet lest here we should mistake and lay aside that which should better be still kept on we must know that some cases there are wherein that which is evil may be spoken of another and that without sin 1. For possible it is that a crime may be notorious and in all mens mouths In this case although the evil report of another be spoken of yet the crime is so notorious that he who without any ill intention speaks of it doth not detract from anothers name denigratum non potest denigrari 2. Another case may be satisfaction of publick justice may require a man to speak his knowledge concerning another of whose fame and credit otherwise he is very tender In which regard an oath may be laid upon one by warrant of the word of God Levit. 1 King 8. 3. It may nearly concern our Neighbour that his sin be made known to those who may correct and help him in time lest the Ulcer prove dangerous it 's needful to lance it Joseph was no detractour slanderer or evil speaker who brought to his Father the evil report of his Brethren Gen. 37. 1. His near relation to them they were his Brethren 2. The heynousness of their sin said to be one of those not to be named the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give a shrewd suspicion of it that it was a great crime and they become infamous thereby 3. Besides lest their ill example might infect his Brethren The hatred of the sin and love to his Brethren inclined him to reveil it unto him who had power and authority to correct it and therefore he brought to his Father their evil report The evil speaking here understood is the soyling and blemishing of anothers fame This will appear from the consideration of the original whence evil speaking of another commonly proceeds for why do men detract one from anothers name but either 1. From pride and an high opinion of their own excellencies and therefore S. James having spoken of humility Jam. 4.10 presently vers 11. Speak not evil saith he one of another Or 2. It may proceed from lightness of mind when to humour and please others men wantonly play with other mens names Or 3. It may come from enmity and revenge Or 4. Most what it 's likely to come from envy when the evil speaker looks at anothers good name as his own infamy anothers gain as his own loss and therefore this sin is here set next to that of envy This sin therefore may be more properly referred to the Devil himself who is essentially envy as God is Love and he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence S. James tells us that the evil speaking tongue is set on fire of Hell Jam. 3.6 All which may be so many Reasons why we ought To lay aside evil speakings But hereunto we may add the authority of the Holy Spirit enjoyning us to lay it aside To speak evil of no man Tit. 3.2 The wisdom of God hath given a Law against evil speakings Thou shalt not bear false witness against thy Neighbours Exod. 20. This Law he speaks evil of who speaks evil of his Brother Jam. 4 9. Speak not evil one of another Brethren he that speaks evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law As if the Law giver had enjoyned this Law
and down like a Musician and challenge all Musicians of the best note to sing or play with him if he overcame any he got the prize if another overcame him he took a course with him he should never sing or play more causing him one way or another to be put to death As the Emperour of Rome then in Musick so the Romanists since that time in Religion Those whom they could not or now cannot overcome with spiritual weapons they endeavour to suppress with carnal and temporal But it is impossible by any outward force or violence to destroy thoughts and opinions they must be overcome with spiritual weapons So that as we now judge of that Emperour so we may of these men who have taken and yet take a like course the same which St. Paul speaks of did Jannes and Jambres 2 Tim. 3.9 They are men of corrupt minds reprobates concerning the faith and theâ—r folly shall be made manifest unto all men as their 's also was For surely they declare plainly that they want spiritual weapons when they trust to carnal and temporal This Christ himself shall one day slew when he shall consume Antichrist not with fire and sword but with the spirit of his mouth 2 Thess 2. Cutting and pruning trees makes them the more branch forth so doth the sword c. But Christ root and branch 5. Observe how cautelously the Spirit of God propounds this Doctrine that the whole glory of this victory over the world may be given to God alone and not to us This is the victory that overcometh the world even our faith and therefore it is of faith saith the Apostle that it might be by grace Rom. 4.16 Repentance from dead works is the first onset toward this conquest of the world and that 's of God If God peradventure will give them repentance to the acknowledging the truth 2 Tim. 2.25 And faith is here said to be the victory of the world But that faith is not of our selves it is the gift of God Eph. 2.8 And St. Peter in his Sermon to Cornelius saith Act. 10.43 3 16. To him give all the Prophets witness that through his name whosoever believes him shall receive remission of sins Whosoever believes in him believes in him through his name and power in whom they believe Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.17 Thanks be unto God who always causeth us to triumph in Christ 2 Cor. 2.14 So that the whole victory and triumph over the world is from the Grace of God Thy pound hath gained ten pounds saith our Lord in the parable 1. This makes for our reproof who think our selves faithful men and women Revel 17.14 yet yield our selves to be beaten and buffeted by Satan are we not ashamed cowardly Ephraimites We carry Bows we think we presume when we are armed with all the armour of God yet turn our selves back in the day of Battle we call and repute our selves the Church of the first born which are written in Heaven and assume to our selves all the Glorious Titles of the faithful we are the Christians the Saints the called of God the holy ones c. strong in the faith mighty men of valour c. but when we come to be tryed when Satan or the world or our flesh tempts us what arrant lubbars we are we lie down and yield up our selves and let Satan beat us what 's the reason We have not this victorious faith which overcomes the world Beloved these are the very last times when the Lord comes to avenge his elect who cry day and night unto him And he is now ready to take vengeance of our spiritual enemies but that is fulfilled which he foretells Luk. 18.8 When the Son of man comes shall he find faith on the earth For had we that victorious faith should we so easily yield our selves in every assault every conflict of the enemy No no 't is not faith but presumption like those Numb 14.40 Lo say they we are here and we will go up unto the place which the Lord hath promised and they presumed vers 44. to go up to the hill top and the Amalechites came and the Canaanites which dwelt in the hill and smâ—te them and discomfited them even to Hormah They took upon them with a lofty and presumptuous mind to fight against their enemies the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lift up Habbac 2.4 with Hebr. 10.38 39. according the LXX here the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back by unbelief when we make such presumptuous and such unbelieving onsets upon our enemies the Amalechites prevail against us they turn us away from our God and smite us as the word signifieth and so do the Canaanites we yield our heart to the world and the traffick and trade in it and our self-love and desire of gain overcomes us or afflicts us and abaseth us even to the earth those are the true Canaanites and bring the curse of God upon us and destruction even to the utmost that 's the true Hormah A like example we read of Act. 19. of certain vagabond Jews vers 13-16 This was known to all the Jews and Greeks who dwelt at Ephesus and 't is known to us Beloved and 't is our own case many of us we take upon us an usurped power pretend the name of Christ and get gain and credit by it as if we were indeed the true Saints and faithful of God and such as had power over the Devil could tread upon Serpents and Scorpions and all the power of the enemy and alas we want that victorious faith we have not such power we are yet in the Devil's snare and are his slaves and vassals many of us every one of his temptations and assaults prevail against us whence it is that the evil spirit of the world leaps on us overcomes us and prevails against us and we had we faith should put him to flight he puts us to flight and leaves us wounded and naked to our shame Hence also we may be reproved who bend our Forces only against outward enemies against the world without us and mean time give way to the inward enemies to prevail against us O if Antichrist and his adherents were brought down once if the malignant party were subdued if such or such a great man's head were off all would be well Now do not we go about presumptuously to rule the world Do not we set up our selves in the place of God to whom properly vengeance belongs Beloved suppose the Pope and all his faction were down if we have a Pope in our Belly as Luther said every man had if we be as proud as ambitious as lofty and high-minded as the Pope what if the Pope of Rome were down while he stands or sits as it were in his Throne in our heart Let us search our own heart do we not find the man of sin
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring we have even him for our Father Joh. 8. we are his people Servus sum filius ancillae tuae Psal 15. His servants purchased he that had saved our temporal life how should we esteem him should we not owe him the residue of our dayes He who had saved but one member how should we serve him with all the rest Thus St. Hierom's Lion served him for pulling out the thorne out of his foot We are saved from sin redeemed from vain conversation 1 Pet. 1.18 Tit. 2.14 But Liberti who were unthankful returned ad servitium so they who serve the Creature more than the Creator are given up to their own lusts Rom. 1. This is the end of our Redemption That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness all the dayes of our life Luk. 1. We are servi conducti whereby praesentibus praeteritis futuris promissis to which all these are but little Thou good and faithful servant thou hast been faithful in few things Matt. 25. The Beasts serve us for their present sustenance and hope for nothing future Will neither past nor present nor future blessings move us 4. Other Creatures Omnia serviunt tibi omnia nobis 5. Sinful men what pains they take to serve sin other Masters the unprofitable service of other Lords the servants of sin confess it What hath pride profited us Wisd 5. What fruit have we in those things whereof we are ashamed Rom. 6. The wages of sin is death damnosum By this means the Lord himself is made to serve fecisti me peccatis tuis servire If we yield not our selves to serve God willingly we shall yet whether we will or no as he that goes from the East goes nearer to the West c. yet he is still within the heaven He that runs from Gods willing service falls into his compulsive service Therefore the Stoick prayeth Lead me O God that way which thou choosest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No blessing can be truly such unto us nor no duty rightly performed of us unless we be servants 1. My servants shall eat and you shall be hungry c. 2. Where I am there shall my servant be 3. If any man serve me him will my Father honour 4. He shall come forth and serve them Joh. 13.4 5. Laudate Dominum vos servi hi siquidem verè Dominum laudant qui bene vivunt Psal 50. last This is proper to Jude the servant of Jesus Christ Sign No man can serve two Masters See Notes in Phil. 4.11 12 13. A servant that followeth two men when they part followeth his own Master Every one that is perfect shall be as his Master Whether aim we at our own praise gain glory Surely if we have other Masters and aime at our own gain or glory we are not the servants of Christ if I yet please men I am not the servant of Christ we do but complement with him and tell him we are his servants when indeed we are the servants of sin serving divers lusts and pleasures Tit. 2. Rom. 6. We do but bow the knee to him and mock him as the servants of the High Priest did and call him Master as Judas Iscariot did not as Judas Thaddeus He that names the name of our Lord Jesus Christ let him depart from iniquity No man can say that Jesus is the Lord but by the Holy Ghost Where then art the fruits of the spirit Gal. As ye have received Christ Jesus the Lord so walk in him Break every yoke Isa 58. Let him deny himself Now because upon self-denial we shall meet with strong temptations to return to our old Masters 1. Partly when we remember and call to mind our sensual pleasures of sin as the Israelites their flesh-pots 2. Partly because we are not yet acquainted with the wayes of God There is therefore need of patience that having done the will of God we may inherit the promises How would we have our servants serve us run ride make hast c. So must we worship and serve God who hath more right and title so us This is intimated by the Apostle where he saith Ye have a Master in heaven Exhort Let us ingenuously confess our unfaithful dealing with our God that we have served his enemies Let us say with the Prophet Isaiah Lord other Lords have ruled over us c. But thou art the Lord our God Isai 26. And let us heartily pray that he would pardon all our sins and make us as one of his hired servants or as it is in the Text Servants of Jesus Christ NOTES AND OBSERVATIONS UPON JUDE Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints Thus our last English Translation But word for word according to the Greek sounds thus I had need to write unto you exhorting you to labour earnestly in the faith which was once delivered unto the Saints or else to help the Saints in the faith once delivered Or if we will have the word Contend to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may turn the words thus I have need to write unto you exhorting you to contend earnestly with in or by the faith which was once given unto the Saints These are all good sences and the Greek words will bear them THe Apostle after his Salutation and acquainting them with the cause of his writing touching the common Salvation he then comes to his Exhortation in the Text concerning the common Faith and of these three Translations given I reject none of them yet I prefer the last as most harmonical with the Word of God as I shall shew And to this one or other of those divers Translations of the Reformed Churches incline as the Spanish that ye strive to persevere in the Faith c. And in the French Bible although it hath Contend for the Faith yet in the Margin they put against the assaults of Satan so Vatabl. Pagnine the Tygurine Bible Castellio ut fide certetis Erasmus ut in fide adlaboretis sanctis or per fidem auxilio sitis sanctis quò magis proficiant in fide And our Old English Translations sound to the same purpose as that of Coverdale I exhort you that ye should continually labour in the Faith and one other to the same purpose so that the old English Translators were herein in the right if the New Translators could have let them alone As for that sence wherein our last Translators render the Text the words will not bear it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie to contend for the Faith that would be exprest either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here read as for other inconveniencies
Jerem. 10. He hath made the earth by his power and 29.5 I have made the earth by my power and outstretched arm i. e. by Christ the Arm of the Lord Esay 53. The Reason why God made the worlds by his Son may appear from the consideration of that eternal Idea and principle in himself sufficient for the production of many worlds for as the Idea or pattern of an house in the Builder as also his skill and power is sufficient for the building of many houses And the reason is the same of all Artisans and handicrafts men who all work from an inward form and principle of operation Even so the Idea of the world and the principle of wisdom and power in God the great Architect and Builder of the worlds is sufficient without diminution for the Creation of many yea infinite worlds This work the Lord produceth not out of any indigency or want but for the manifestation and communication of his goodness without any diminution of goodness in himself As there are more worlds so are there also more Creators of these worlds for howsoever it be true That to us there is but one God as St. Paul speaks and that one God hath made all Malac. 2.10 Yet because in that one God there are many persons to every one of them the work of creation is ascribed 1. To the Father Ephes 3.9 He created all things 2. To the Son Col. 1.16 All things are created by him and for him And Heb. 1.8 The Lord in the beginning hath laid the foundation of the earth and the heavens are the work of thine hands 3. To the holy Spirit Gen. 1.2 Which moved upon the waters Psal 33.6 All the host of them by the breath of his mouth Psal 104 30. Thou sendest forth thy Spirit and they are created Job 26.13 By his Spirit he hath garnished the heavens And 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life This is an Article of the Christian Faith Heb. 11.3 So that it 's no opinion taken up by men no private tenent viz. The eternity of the Son of God as he is confessed to be before all worlds Prov. 8.26 Before the mountains were settled was I brought forth If God have made the worlds by his Son then his work is perfect and good An Artisau though never so perfect and cunning in his profession yet he may bungle and not make a perfect work The best Musician may flur a Note and sing out of Tune The best Physician may delay his cure or kill his patient instead of healing him Why because they act not according to the principles of their Arts. But the great Artichitect made the worlds by his Son i. e. by his Wisdom And therefore his work may be passing good So Moses speaks of it Deut. 32.4 He is a rock his work is perfect It was his sentence upon his review of the whole work of Creation that it was all very good He made the world very good how comes it to pass that now it is very ill It is disputed by Divines whether the outward and greater worlds be impaired any whit yea or no. But all men agree that the inward and little worlds are degenerate from what they were even the Philosopher himself in his Ethicks gathers very probably from the perversness that he observed in the manners of men that mans nature was sometime otherwise than he then found it to be But the Scripture and our own experience evidently proves it that Gods and Christs worlds are extremly ruined in us And that the foundations of the earth are out of course The world hath entertained a new Prince Joh. 12.31 And he hath a people too a world that hates Gods world of new Creatures Joh. 15.19 A world which the Creator of it reproves and convinceth of sin And because Righteousness and judgement have good names in the world The prince of the world who can turn himself into an Angel of light He hath erected a righteousness and a judgement to oppose God the Creators Righteousness and Judgement which the Spirit of God reproves Joh. 16.8 A great deal of false wisdom came into the world A wisdom so foolish that the world by that wisdom knows not God 1 Cor. 1.21 And the Creators wisdom is accounted folly and his strength weakness and the honour of his new creatures baseness vers 27.28 Yea his principal New Creatures are become the off-scouring of all things 1 Cor. 4.13 Insomuch as he who will become wise in this world must become a fool that he may be wise In a word Gods World wherein Righteousness at first dwelt is now become a world of iniquity Thou madest all O Lord very good thou sowedst good seeds in thy field whence then hath it tares Thou didst create good seeds of righteousness and holiness in the field of mans heart The field is the world Matth. 13. the world which God set in mans heart Eccles 3.11 And whence then hath it the tares the seeds of errour Whence the Lord answers The enemy hath done this for God made man to be immortal but death came in through the envy of the Devil Wisdom 2.24 O that 's well then we are not in fault No Though the enemy hath done this yet he hath done this by man By one man sin entred into the world Rom. 5.12 Insomuch that the pollutions of the world as the Apostle calls them are rather our calamities than our sins Such as we can rather bewail than help This defilement of the world it 's the corruption of nature c. O Beloved let us not I beseech you so foully deceive our selves in a matter of the greatest moment let us not lay the blame upon Satan and upon Adam or any other but our selves that the world is polluted and Gods workmanship depraved and we made unworthy to obtain Gods world That which seems to be imputed to one only The Wise man attributes to all Eccles 7. ult God made man upright but they have found out many inventions So that though the Devil hath done this yet ungodly men by their works and words call destruction unto them Though the enemy hath sown his seed yet ungodly men are his seeds men yea all of us have sown our seeds of sin The young man sows his wild oats in excess and riot The old worldlings set their thorny cares of covetousness and so of the rest So that though the enemy hath done this yet we our selves are enemies also in our minds by wicked works Col. 1.21 Besides though it be very true that by one man sin entred into the world yet as true it is that if through the offence of one many be dead much more the Grace of God and the gift of Grace by one man Jesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free
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