David advanced to the Kingdom in Daniel delivered out of the Den and brought to honour Christ's ascension figured in Enoch whom God took unto him in Joseph triumphant whom Pharaoh called Zaphnathphania which Jerom turns the Saviour of the world In Elijah i. e. God the Lord carried up to heaven in a fiery chariot In David recovering all the spoils from the Amalekites Christ conquering Satan Hell Sin and Death and sending the spoil to his friends Thou hast ascended up on high thou hast led captivity captive and given gifts unto men even the gift of the holy spirit The first Religious men we read of were Christians Abel and Enoch and Noah and Abraham Isaac Jacob. If this speech be uncouth to call these Christians it may be excused as Eusebius doth libr. 1. of his Ecclesiastical History They were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all those things which the name of a Christian contains in it as denial of themselves patience faith obedience love of God and their neighbour these were eminent in them They knew and acknowledged Christ the anointed of the Lod Abraham saw him saith our Lord himself Joh. 8. It was he who gave answer unto Isaac It was he who spake with Jacob and conversed familiarly with the Prophets and other holy men of God Whence it is evident that those holy ones of God were the same with these who afterward were called Christians all saved by the Common Saviour and partakers of the Common Salvation for there is Salvation in no other and anointed with the same unction of the Spirit according to which the Saints of God at this day are called Christians and accordingly the Prophet called those Nolite tangere unctos meos my Christians or Anointed ones Psal 105.15 Observ 3. Professors of Christian Religion have been of Old 1 Cor. 10 3 4. They all eat the same spiritual meat Moses suffered the reproach of Christ and esteemed it greater riches than all the treasures of Aegypt Hebr. 11.25 26. All these things were examples or types and were written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Whence it is evident that the same Religion which Abraham Isaac and Jacob professed and the same life which they lived the same true Christians at this day profess and live and that from the same Faith for Abraham believed God and it was accounted unto him for Righteousness and to the obtaining of the same blessing for as many as believe are blessed with faithful Abraham Observ 4. See the ground of that uniform life observable in the Patriarchs Prophets and other holy men of God in the Old Testament Jesus Christ the life of every holy one of God He is the same in all This justly reproves those who neglect the Old Testament as a Scripture not pertinent unto us being Christians or if it belong to us then it is but to reveil unto us what the Patriarchs of Old did and what befell them or some such like historical end whereas indeed the whole Christian Religion which we now profess is contained in the Old Testament If any man be otherwise minded let him consider how and in what manner the Gospel was preached at the first How often have we in the beginning of St. Matthews Gospel ut impleretur c. Our Lord refers to the Old Testament for the Doctrine of the New Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me and those Books comprehend all the Old Testament 1. In the Law of Moses Joh. 5.46 For had ye believed Moses ye would have believed me for he wrote of me yea there is such a necessity of believing Moses that otherwise we cannot have Faith in Jesus Christ Mark his next words But if ye believe not his writings how shall ye believe my words 2. They were written in the Prophets Rom. 1.2 Paul separated unto the Gospel of God by his Prophets c. 3. In the Psalms Hebr. 1.2 full of quotations out of them Yea which is worth the observing the Apostle professeth that when he preached the Gospel of Jesus Christ he said nothing else but what the Prophets and Moses foretold Act. 26.22 Having obtained help of God I continue untill this day witnessing both to small and great saying no other things than those which Moses and the Prophets did say should come that the Christ should suffer c. Though he who shall go about to declare this out of Moses and the Prophets shall be accounted of some prodigious Sect or other or said to be a man not in his right mind As while Paul was speaking these words Festus cryed with a loud voice Paul thou art beside thy self though as he answered he was not mad but spake forth the words of truth and soberness Yea they who neglect the Law and the Prophets and sever them from one another and the Gospel from both these rather are not in a right mind nor know what they say as the Evangelist speaks Mark 9.5 6. Confer Notes on Jam. 1.22 2. Jesus Christ is the same to day There is a double hodiè or to day 1. The one noting the present day 2. The other is a day of longer continuance Deut. we command thee this day yet larger as Christs incarnation and birth so some understand that in Psal 2. Thou art my Son this day have I begotten thee which therefore they restrain to his incarnation and birth because St. Peter cites the same words of the Psalm and applyeth them to what Herod and Pontius Pilate and the Jews had done unto Christ in the dayes of his flesh this is temporalis dispensatio Greg. The dayes wherein all things written and prefiguring Christ are to be fulfilled for all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes Acts 3.24 2 Cor. 1.20 Joh. 1. Grace and Truth c. This is the time when the mystery must be reveiled which hath been hid from Ages and from Generations but now is made manifest to his Saints c. Col. 1.26 27. The Life was manifested and we have seen it 1 Joh. 1. Observ 1. See then how near how present our Lord Jesus Christ is with us the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which was from the beginning which was yesterday the same is to day The Word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it dwelt in us it is Emmanuel God with us as it was God with them as it was yesterday so it is to day as it was in the beginning so it is now Our Lord commanded the seventy Disciples to preach that the kingdom of God was come nigh unto them because he himself was then come Luk. 10. And John the Baptist Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And beloved happy we who have God so near unto us as in the midst of us When
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
all the holy ones of God the adhesion cleaving and uniting our hearts unto the living God that 's Hebron This is also in a mountain Heb. 12. and in the Tribe of Judah praising and glorifying our God and confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayeth for his persecutors and murderers Father forgive them c. This is proper to the Christian Spirit as appears Luke 9.56 they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehojada 2 Chron. 24.22 Jer. 11.20 and 20.12 But what saith our Lord of whom Esay 53.5 Father forgive them And Stephen Acts 7. Christs Blood of sprinkling speaks better things than that of Abel This is the strength of the spirit of Jesus which rejoiceth in tribulation so S. Paul prays for the Colossians Col. 1.11 that they may be strengthened with all might according to his glorious power unto all patience and long suffering with joyfulness Exhort If murders proceed out of the heart let us in our hearts suppress them let us mortifie our earthly members let us deal with them as they have dealt with the Lord Jesus and with our souls See notes on Hebrews 1. Let us use our enemies weapons for his destruction and turn his ordinance upon him slay Saul with his own sword wrath is murder be angry and sin not hatred is murder hate thine own sinful life crucify those evil affections and lusts which have crucified the Lord Jesus James 5. Ye have condemned and killed the just one and he doth not resist you be patient therefore unto the coming of the Lord. Our Lord neither by precept nor example commands any retaliation or revenge unto us Let all your doings be done in charity 1 Cor. 16.14 Moses intreated Hobab Love to go along with them all their way Numb 10.29 Out of the heart proceed Adulteries and Fornications The wise mans advice Eccles 11.10 Remove sorrow or anger in the Margin from thy heart and put away evil from thy flesh tends to the moderating of the irascible or wrathful passions as also that of the concupiscible Our Lord therefore having discovered the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wrath and anger he in the next place proceeds to the removal of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil concupisence I shall speak of both these together in one axiom or proposition as the Lord hath forbidden them both by one and the same Law for although the sins in nature differ one from the other Hos 4.14 and in degree one is more grosly sinful than the other and consequently they differ in their respective punishments for Adultery was punished by death not so Fornication unless in the daughter of the Priest Levit 21.9 Deut. 22.22 Yet because all uncleanness is forbidden in the seventh Commandment and concupiscence under the grossest kind I shall speak together of both but let us enquire a part 1. what is Adultery and 2. what is Fornication 1. What is Adultery 2. How doth Adultery proceed out of the heart 1. Adultery is the violating of the faith plighted in Matrimony which because it is broken by appoaching unto anothers bed our Latine Criticks will have it called Adulterium quasi ad alterius torum which because it is extremely unseemly and the cause of great and manifold inconveniences the Greek word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek Etymologist compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseemly and inconvenient because the Adulterer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things unseemly and inconvenient by which kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle expresseth other sins of the flesh Rom 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseemliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are inconvenient Eph. 4.2 Or otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adulterer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who violates and breaks the bonds of unity the bond of the house whence the husband hath his name And therefore to commit Adultery in the German tongue is called Ee or Ehe-breaken the violation and breach of marriage or of unity as that word also signifieth implying thus much that Adultery breaks the bond of wedlock betwixt man and wife and between God and us whence that of the Poet Legitimi rumpere vincla tori Repreh Who sooth and flatter themselves with an opinion of their own chastity toward their spiritual husband because they have no outward idols entertain no rivals The Israelites were in this condition when Hosea reproved them Hos 9.1 and when Ezechiel chap. 6. And they came with great confidence to enquire of the Lord Ezech. 14. confer with Rom. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornications which the Greek Etymologists derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sell implying that the Fornicator or Fornicatrix prostitutes his and her body and sets them to sale and sell themselves to commit wickedness And happily Fornication may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though some deduce it from fornix a dark and obscure place wherein they committed their Fornication whence the Satyrist Lenorum pueri quocunque in fornice nati Why come these out of the heart The progress of these out of the heart is more notable than any of the former for herein consists the difference between the apprehensive powers and faculties and the concupiscible and appetitive between those which enter into the man and those which proceed out of the man Obs 1. Note here what a Brothel house what an arrant stew the heart of the lascivious and unchast person is all Adulteries all Fornications all uncleannesses are acted in it Obs 2. A man may be an Adulterer and a Fornicator yet not know a woman and the like may be said of a woman Our Lord teacheth us so much Matth. 5.28 yea and at sometimes punisheth the Lust when it hath proceeded no farther than the heart Gen. 12.17 And the Poet tells us Quae quia non liceat non fuit illa facit Vt jam servans bene corpus Adultera mens est Omnibus exclusis intus Adulter erit Incesta est sine stupro quia cupit stuprum Obs 3. The Law belongs unto Christian men and women Obs 4. It s a spiritual Law See notes on Rom. 7. Obs 5. The great extent of the Law ibid. Obs 6. The excellency of the Christian Righteousness ibid. Repreh 1. Who confine the Law of God unto the letter only See as above Repreh 2. Who know that the Law of God is spiritual and reacheth even to the heart and spirit vide as above Obs 7. The Lord Jesus knows the secrets of our hearts He saith Adulteries and Fornications proceed out of the heart He sees the obscene and filthy lusts of the Letchers which lodge there To see and know these is in it self no sin our Lord Jesus saw them knew them judged them yet without sin yea Christianus salvis oculis foeminam videt animo adversus libidinem Caecus est
and the man were all one he saw it then needful to give a Law But for what end did he give the Law That the offence or sin might abound Rom. 5.20 A strange end a man would think Why is he delighted with sin yea with the abounding of sin God forbid that we should impute sin or delight in sin unto our God who is the righteousness it self yet may we say in a good sence that the Law came and was given of God the Law-giver that sin might abound As a Physician prescribes a preparative in a course of Physick to dissolve the malignant humours which were before united together and to make them flow and abound According to this we understand St. Paul 1 Cor. 15.56 The strength of sin is the law for by occcasion of the Law sin puts forth her whole power and strength to oppose it and so discovers it self to be what it is As when the Ark of God came into the Camp the Philistines cryed out Wo unto us 1 Sam. 4. That 's a second reason in regard of the Law A good Artist makes choice of the coursest and vilest ground to work upon his art is best seen in it And our God doth so He takes a Publican an Harlot a sinner to work upon by his Law such an one he takes as first lives his own life a sinful life and him he corrects and Disciples and teacheth by his Law and brings him unto Jesus Christ A Physician And even so the Lord works in Nature Observe the method of the God of order in bringing men to the Christian life he makes choice of him that lives a sinful life he proceeds ab imperfectioribus ad perfectiora the grain of Wheat must first fall into the ground and dye and then ariseth the green grass which seems to be the life of that that 's dead but that must bear many a cold blast ere it bring forth the blade and then the ear and then the full corn in the ear The first seed of the woman Eve the Mother of all living was Cain and she thought she had gotten the man from the Lord then Abel then Seth Abraham had first Ismael then Isaac and Isaac first Esau then Jacob. Jacob had first Ruben an incestuous person his first born then Simeon Levi and Judah Judah had Err and Onan both which the Lord slew Gen. 38. Then the Seed of Blessing breaks forth afterward in Pharez and Zarah i. e. the orient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day-spring from on high that visits us vers 29. Yea if we look into the divided stock of Esau we shall find that they were all inhabitants of Mount Sier which signifieth the Devil and they were all Horites or inhabitants of Mount Hor Gen. 36.8 9 20. they were all free-men libertines as the word signifieth such as lived freely in a false freedom without any curb or check from a Law And these had all possessions yea dignities and honours before Jacob returned from exile or had any possession in the Land of Canaan For we read of many Kings and Dukes who reigned in the Land of Edom and the Scripture would have us take notice of it that this was before there was any King of Israel Gen. 36.31 These are the kings that reigned in the land of Edom before there reigned any king over the children of Israel And the very same is repeated 1 Chron. 1.43 And in perpetuam rei memoriam we have the names of the Kings and Dukes recorded Observ 2. What we are according to our first birth Beloved cast not your thoughts so many thousand years back he who hath spiritual eyes may discern these things near at hand which seemed to be afar off and what he looks upon only in another he may find and feel experimentally in his own soul For thus 1. Cain lives a proprietary and hath the birth-right in us of arrogance and self-love as Cain signifieth before Abel the breath of the Divine Spirit is born in us and breaths again towards God that gave it And 2. Ismael the bond-man yet wild and savage seeming a free-man is born in us before Isaac the seed of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are an allegory saith St. Paul Gal. 4.24 and they seem if ye mark well as strange a ground for an allegory as any ye shall read of in Scripture 3. Reuben a son of sight videt meliora probatque deteriora sequitur He sees what good is but doth what evil is He sees and knows what the will of God is but lives according to his own lusts Such a Reuben is born in us before Simeon obedience before Levi adhering and cleaving unto God before Judah praising of God as the Scripture interprets these names Gen. 29.31 4. Er and Onan are born even wickedness which makes us naked to our shame as the words signifie before Pharez breaks forth or Zarah the day-star arise in our hearts 5. Nay we shall find Edom also the earthly man as his name signifieth and as St. Paul gives his Etymon 1 Cor. 15. he lives in us before the heavenly man And a race of Kings deduced from him before the true King of Israel reign in us Gen. 36. 1. Bela Destruction and perdition the son of Beor the beast and he dwells at Dinhabah he hath his judgement in himself Rom. 1.27 2. Jobab he succeeded him that 's grief and sorrow he was of Bozrah that is anguish and sorrow of heart 3. After him Husham sensuality and voluptuousness and all the other Kings and Dukes of Edom are of the very same disposition So true is that confession of the Prophet Esay 26.13 O Lord our God other Lords besides thee have had dominion over us The Kings and Dukes of Edom and mount Seir and these have perswaded us to live in Mount Hor and promised us freedom and that we are true Horites that is free-men as the Jews while they were servants of sin boasted of their freedom Joh. 8.33 All these have had their Dominion over us other Lords beside thee have had Dominion over us These have heretofore lived in us We did once live without the Law Nay beloved is the case any better with us yet may not many an one of us say I am yet alive without the law may not many one of us say truly that Cain the proprietor the murderer he that hates his brother is a murderer 1 Joh. 3.15 yet lives in us without the Law Ismael the wild fierce and savage nature lives yet in us without the Law Reuben incestuous and sensual Reuben lives yet in us without the law Er and Onan open profaness and wickedness that makes us naked and lays us open to our shame live yet in us without the law Edom the earthly man Belah perdition the son of Beor the beast lives in us without the Law Jobab grief sorrow and disquietness of heart live in us without a Law Husham sensuality and voluptuous lives in us
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's signified also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâ—i the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
as we shall see more anon 4. Yesterday signifieth either properly the day before this day 1 Sam. 20.27 Neither yesterday nor to day or a while since 2 Sam. 15.20 Thou camest but yesterday And of the latter of these some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yesterday understood affirming confidently that one of these ways it is used in Scripture and no otherwise and so they restrain the phrase Christ is yesterday that is the time say they of his incarnation whereas the Apostle according to the judgment of the Ancients is to be understood to speak of all time past but they say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never so used to signifie of old but of late time No Look then I beseech ye into Esay 30.33 Tophet is ordained of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old ab olim Vatablus so ye read it in the Margin from yesterday where by Tophet Hell is to be understood which is said to be made of old i. e. from the first creation the Jews say it was made the second day after the fall of Angels and that 's an old yesterday But with God a thousand years are as yesterday Yesterday signifieth the eternity of the Divine nature in Christ To day the newness of his incarnation So Cyril de fide ad Reg. Yesterday belongs to the eternal generation of Christ To day belongs to his being made flesh Arnob. lib. 5. de fide cap. 2. Christus est heri i. e. fuit ab aeterno Est hodie i. e. tempore presenti Est in secula i. e. omni tempore futuro The same which S. John saith Revel 1.8 I am Α and Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that Jesus Christ was yesterday the same ab aeterno from eternity all time past it is evident by many names witnessing the eternity of his Divine nature as where he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Joh. 1. a very usual expression in the Chaldee Paraphrast character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He hath many names given to him in time the very first word in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning is understood by the Ancients to be meant of Christ and there is good reason for it for so he is called expresly Col. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God and Revel 3.14 the beginning of the creature and God is thus said to have made all things by him Joh. 1.3 Heb. 1.2 Col. 1.16 So the Lord himself saith of himself Psal 40.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. in capite libri in the beginning of the book it is written of me Hebr. 10.7 Therefore Joh. 8.25 The same that I said unto you from the beginning Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. L. They ask him who art thou Jesus saith unto them Principium quod loquor vobis I am the beginning Arias Montanus id quod à principio vobis loquor id sum what is that the Way the Truth the Life the Light the Salvation The Reason why Christ is the same yesterday may be considered 1. In regard of God his Mercy and his Justice 1. His Mercy is everlasting according to which he would not that Man fallen Man should want a Jesus from the beginning a Saviour who might save him from his sins 2. In regard of his Justice according to which he would not that he should be wanting who should break the Serpent's head 3. In regard of his Power 2. In regard of Man miserable Man fallen and separated from his God unto whom it was impossible he should ever be restored without a Mediatour 3. In regard of Christ God-Man who is the Mercy of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness and the Power of God whereby the Serpents head is broken Object But it should seem that he is not the same yesterday for Matt. 13 16 17. Many Prophets and righteous men St. Luke 10. adds Kings have desired to see the things c. It seems therefore there was aliquid novi in the incarnation of our Lord. This proves not any novelty of Truth but a more clear manifestation of it to day than yesterday Nor speaks our Lord here of the outward eyes or ears but of both inward and of the mind otherwise even the enemies of Jesus Christ saw and heard what he said and did Hebr. 11.13 These all died in the Faith not having received the promises but having seen them afar off and were perswaded of them and embraced them 1 Pet. 1.10 11. Of which salvation the Prophets have enquired and searched diligently c. Jesus Christ then was the same but the manner and degree of seeing and knowing him was not the same they saw the same Jesus Christ but as through a glass darkly tanquam in aenigmate not face to face yet our Lord saith not That all the Prophets and Righteous men desired to see the things that they saw and did not for he himself saith expresly of Abraham Joh. 8.56 That he rejoyced to see his day and he saw it and was glad Observ 1. Since here the Saviour of the world hath a mixture of Names the first from an Hebrew Original the latter from a Greek we may observe that he is the Common Saviour of both Jews and Gentiles This was more clearly signified at his death by the Title on his Cross written in Hebrew Greek and Latin JESVS OF NAZARETH THE KING OF THE JEWS That being lifted up he might draw All Men unto Him Jews and Greeks and Romans Observ 2. Christian Religion is no new upstart Religion or lately come into the world 1. Christ's Incarnation and Birth was seen in Isaac Sarah thy Wife shall bear thee a Son indeed and thou shalt call his name Isaac and I will establish my Covenant with him for an everlasting Covenant and with his Seed after him Gen. 17.19 and 22.17 2. His sufferings and death are very frequent throughout the Old Testament figured in Abel in Joseph in David for what was done to these was done to Christ in the wisdom righteousness and holiness of God in the spirit even from the beginning He was the Lamb slain from the beginning of the world and figured in the daily sacrifice of a Lamb. It is he of whom the Prophets have spoken The breath of our nostrils the anointed of the Lord was taken in their pit Lam. 4.20 The breath of our nostrils our life is Christ the anointed of the Lord or the Lord the anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed Jehovah taken in their pits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatis nostris Isai 49.7 whom man despiseth whom the Nation abhorreth Isai 53. Zach. 12.10 11. They shall look upon me whom they have pierced and they shall mourn for him they have pierced both the Father and the Son hated both me and my Father Christ's Resurrection figured in Joseph brought out of prison to be Lord of Aegypt in