That we ought to suffer with him 1. Christ is the Lamb slain from the beginning Rev. 13. It is evident we are not able before Regeneration to think speak do any thing that is good when therefore we crucifie good thoughts purposes intentions before Regeneration what else do we but crucifie Christ himself in us 2. Frangendum corpus peccati The body of sin is to be broken Effundendus sanguis vitae pristinae The blood of our former life is to be poured out Mourn for the affliction of Joseph Amos 6.6 Consider 1 Sam. 22.1 2 3. What is the meaning of the Cave and who went into it after him but miserable men and men in debt and whom doth he invite else Matth. 11. There are two questions of great moment 1. What have I done the Prophet complains of this Jer. 8.6 2. What shall I do of this Paul Act. 9. the Jaylor Act. 16.30 the multitude Act. 2.37 Means Pray to the Lord to light our candle and set it on our head Job 29.3 Psal 18.28 2. To try us himself Psal 139.23 24. But let a man examine himself and so let him eat c. I have spoken heretofore of these words which as then I might have told you had a double consideration 1. Absolute Let a man examine himself 2. With a note of distinction or diversity in respect of the words before But let a man examine himself In the Verse before the Apostle had told the Corinthians the danger of unworthy Receiving which that it might not seem a discouragement in the words of the Text he prescribes a means for the due and worthy Receiving of it He that eats But let a man c. Observ 1. The nature of sin is here compared to dross that it 's incorporate with metals as elsewhere the Holy Ghost compares it to dust to stubble Psal 119.119 Prov. 25.4 See Notes on Jam. 1. Jer. 6.28 Ezech. 22.18 Observ 2. As there is dross in us to be consumed so is there something as precious yea more precious than Gold that is tryed 1 Pet. 6.7 See Notes in verba supra Therefore is Christ called the Remnant which is left after all unless the Lord of hosts had left us a Remnant a Seed Rom. 9. the Balsamum Naturale when all the chaff and husk is consumed that brings all to life again as Isai 1.25 26 27. that is thus is Jesus Christ our hope spes in ima pixidis hope in the bottom of the box Observ 3. Because the Sacrament is compared to meat and drink it 's often to be Received See Notes on 1 Cor. 10. Repreh 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so who quarrel about the way of trying some conceive that unless others try us we are not fit guests for the Lords Table The Mistriss of the house bid her Maids sweep the house Wisdom hath her maids Prov. 9. she knows that will not dwell in a body that is subject unto sin Repreh 2. Who measure and try themselves by themselves the Scripture saith such are not wise Repreh 3. Who try themselves by the Opinions of others it 's possible to deceive all Examiners Repreh 4. Who try themselves by Scripture but wrested to their own sense who examine themselves by the end of the Sacrament remembrance of Christ's death not the imitation of it Means of tryal the fire of the Spirit that which hath been tryed by the fire is approved 1. Such is the fire of the Spirit 2. The Word Psal 119.140 Let him eat of that bread Bread is either Natural Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual and that either 1. Good and wholesom such as strengthens the inward man Prov. 9.5 Or 2. Hurtful and destructive unto it Prov. 4.17 The outward and natural food is not here understood as all agree for since it is a Sacrament what is visible is representative and significative of some thing invisible as the outward and natural both bread and wine signifie something inward answering to both what those are all agree to be the body and blood of Christ Now what body that is which we eat what blood that is which we drink is a very great question in the Church of Christ and not determined only the most agree that the natural body of Christ which suffered on the Cross and the blood then shed is that which is here understood But how we eat that body and how we drink that blood the great Disputers of the world fall asunder into Three Parties according to their several Opinions 1. Some say that the outward Elements of Bread and Wine are really changed into the body and blood of Christ which we must believe to be so though we see the colours smell the scent taste the relish of the outward elements this they call Transubstantiation 2. Others say that in under with or together with the outward elements of Bread and Wine the body and blood of Christ is eaten and drunk and this is called Consubstantiation But this if well considered overthroweth the nature of a Sacrament 3. A third sort are they who understand as both the former do the natural body and blood of Christ but received both by Faith But the Question is not de Modo but de Objecto not touching the manner how the body and blood of Christ is received but concerning the body and blood it self whether natural or spiritual and mystical and such as is truly called spiritual meat and spiritual drink When our Lord Jesus had treated at large of his body and flesh and blood the eating of the one and drinking of the other and some said how can this man give us his flesh to eat Joh. 6.52 These three divided Parties answer that question 1. The first by Transubstantiation 2. The second by Consubstantiation 3. The other by Faith If the Natural Body of Christ Crucified be here understood then surely the Capernabites were in the right it was to be eaten bodily and his blood bodily drunk As spiritual things are spiritually received and not otherwise if therefore the Natural Body of Christ were here understood it must be received according to its nature bodily Therefore our Lord perceived the gross mistake of the Capernahites as elsewhere they understood him Joh. 2.19 and 3.4 that which all these three take for granted our Saviour expresly denies all these suppose the natural body to be that which is fed upon Our Lord tells them and us if we will believe him that the flesh profiteth nothing he speaks of his own flesh of which they made mention The words saith he which I speak they are Spirit and they are Life Doth the flesh profit nothing did not Christ suffer for us in the flesh did he not by his death pay an inestimable price for our Redemption from the Curse of the Law Gal. 3.13 Hebr. 9.27 28. Did he not by his holy Life in the flesh as also by his death leave us an example Is not the death of Christ necessary for the
suffered for them fulfilled the Law and done all and left nothing for them to do but only to believe all 's done already to their hand But as in the dayes of Christ's flesh so now and ever the Revelation of God the Fathers Law and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ For so Moses his Law leads us unto Christ the end of the Law whence our Saviour made entrance unto the Revelation of himself by the exposition of the Law Luk. 24.27 yet the Law leads not to Christ without the Doctrine of John We must first be Johannites or St. John's Disciples ere we can be Christians As St. Peter in the Text was Bar-johanna a Son or Disciple of St. John before he was Christs Disciple which appears undeniably out of Scripture and that both by predictions of the Old Testament as Esay 40.5 Mal. 3 and 4. beside other places and their accomplishments in the New Testament for so all the Evangelists bring in John before our Saviour in order both of time and doctrine So that St. Mark begins his Gospel thus The beginning of the Gospel of Jesus Christ as it is written in the Prophets behold I send my messenger before thy face Mar. 1.7 The beginning of the Gospel therefore is St. John the Baptist his doctrine is to precede Mat. 14.13 Thus John the Baptist sends his Disciples unto Christ Mar. 6.32 And John being put to death our Saviour sends forth his Twelve Apostles to preach repentance the doctrine of St. John in all places where he himself should come Luk. 9.10 Mar. 6.12 Luk. 10. The Apostles also in communicating the doctrine of Christ premise or prerequire the preaching of St. John Act. 3.37 38. So St. Peter begins his Sermon to Cornelius and St. Paul his to the Antiochians Act. 10 and 13. And it as neerly concerns us and all men as them For the same Grace of the Lord which brings salvation unto all men hath appeared teaching us to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And this is the Righteousness that goes before him even Christ saith holy David and then as the words following are he directs his people in the way which he doth by Precept Audible as the Word Example Visible as the Sacrament 1. The Precepts are the whole word of God not as many think the Gospel and nothing but the Gospel and therefore inure themselves only to the New Testament whereas our Saviour who knows best how to reveal himself saith The Scriptures that was the Old Testament only then they bear witness of him and he began as Moses Luk. 24.27 and all the Prophets and expounded in all the Sciptures the things which concerned himself And so ought we to do and to come unto Gods word abrasa tabula without prepossession of false Glosses our own or others and resolve with David I will hear quid loquitur in me Dominus what the Lord saith in me and standing in aequilibrio like the ballance trembling at Gods word and yielding that way he swayes us Not that we should be guided by our own fantastical Enthusiasms and fanatical imaginations without or contrary or beside the Analogie of Gods written word No no but to hear Moses and the Prophets the Preachers of Gods word for these God the Father commands to set their faces against Gog Ezech. 38. i. e. reveal the coverings of Ceremonies Types and Figures wherein Christ is hidden and remove the veil of false knowledge and opinions of Gods truth according to St. Hierom's interpretation of that place so saith St. Paul It pleased God to reveal his Son in me that I might teach him to the Gentiles But in reading and hearing the word of God Esau will strive to be born before Jacob Pharez before Zarah the natural before the Spiritual the earthly spirits and spirits of flesh and blood before the spirit of our Father which is in Heaven and Satan can transform himself into an Angel of light Here then is wisdom To try the spirits whether they be of God or no Our Saviour saith of the Prophets by their works ye shall know them whether true or false and we may say so of the spirits by their words their inward words ye shall discern them whether good or bad If good their message is of repentance amendment of life humility peace mercy gentleness meekness patience and all goodness withdrawing from all evil provoking and encreasing all good If evil contrary St. John gives us one mark hereby know ye the spirit of God every spirit that confesseth Jesus Christ come in the flesh is of God which is not to be understood of the History which all men indifferently good and bad born or not born of God may confess alike But the true real and thorough confession of the word made flesh which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwells in us of Christ formed in us in us the hope of Glory for what shall it profit me Christum esse natum in carne nisi nascatur etiam in carne mea saith one of the pious Ancients Nor ought we having received the Fathers Revelation of his Son to consult with men Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me saith St. Paul I conferr'd not with flesh and blood but he presently fell to practise what he knew and so must we continue in the things that we have learned that more may be given unto us Do we reveal the things we know that we may know the secret things we yet know not This this is the only Clavis Scripturae which opens Christ the door unto us 2. So do the Sacraments also both 1. that whereby we become the Sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God And 2. That which presents unto us his body and blood for because the Children were partakers of flesh and blood he also took part of the same that through death he might overcome him who had the power of death i. e. the Devil And thus he guides us also by example unto himself So he suffered for us leaving us an example that we might also suffer with him that we might mortifie and kill the sinful flesh and blood that we may kill that Creature of our own and save Gods Creature alive That we may crucifie the ill thief and save the good Not as some do who pine their bodies and spare their lusts If thus we bear about in our body the dying of the Lord Jesus the life also of Jesus shall be revealed in our mortal flesh As at the death of Christ the veil was rent from the top to the bottom and the
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
Verse 19. He subdues our iniquities and casts all our sins into the depth of the Sea The River Jordan makes three Lakes or Seas as the Hebrews call them The Lake of Tiberias Genesaret and the Dead Sea And what is the river of Jordan but the river of Judgment as the word signifieth And figureth Christ unto us who for judgment came into this world and washeth away our sins by the Spirit of Judgment Esay 4.4 and commands us to judge our selves that we be not judged of the Lord. 1 Cor. 11. 1. The first Lake is Tiberias which signifieth according to the Hebrew a good and clear sight by the Divine illumination or according to the Chaldee contrition a broken Spirit the breaking of our hearts for our sins past and the breaking off our sins by repentance and amendment of life This is the water of life this is the true Tiberias the first Lake which flows into the second 2. The second is Genesaret which signifieth saith Georgius Venetus principium nativitatis the new birth of which our Saviour speaks Except a man be born again be cannot see the Kingdom of God John 3.3 How must he be born Verse 5. 't is of water why what 's the water what else but Christ For as the first Generation was of Water and of the Spirit moving upon the water Gen. 1. Aqua à qua omnia unda unde omnia as the old Philosophers taught according to that place of Genesis and 2 Pet. 3.5 so is the second or new Generation of water i. e. of the Son of God and Spirit of God Thus our Apostle Titus 3.5 According to his mercy he saved us how by the washing of regeneration i. e. by his Son who washeth us and cleanseth us from our sins and by the renewing of the Holy Ghost This is the pure clean and strong water the Law is a weak water such as water alone is unto the fine cloaths it only discovers the filth in them it hath not strength to purge it out By the Law is the knowledge of sin but it 's a weak water and cannot wash it out it 's like the Scurvy-grass which many use in the Spring it provokes and raiseth the corrupt humours of sin When the Commandment came sin revived Rom. 7. Christ therefore the pure and strong water makes a second Lather Ezek. 36.25 I will sprinkle clean water upon you and ye shall be clean from all your filthiness And thus our Lord is compared to the Fullers Sope or rather Fullers herb which throughly purgeth out the filth Malach. 3.2 And this is meant by the second Lake of Genasereth 3. The third is mare mortuum the dead Sea and into this Jordan flows and there ceaseth and disappears though indeed it passeth hence under ground into Arabia But is not Jordan an happy river and a figure of Christs Baptism How then doth it bode so ill as to be called a dead Sea Christ himself was set for the fall and rising of many in Israel Luke 2 And he himself saith of himself He that falls upon this stone shall be broken but upon whom it shall fall it shall grind him to powder Thus the body and blood of Christ in this Sacrament is life to the worthy death to the unworthy receivers He who eats this bread and drinks this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 1 Cor. 11.27 and verse 29. He eats and drinks damnation or judgment It s a Jordan a river of Judgment unto him Thus also the water of Baptism it 's a deadly water unto all impenitent unbelieving and disobedient men who break their solemn vow made in Baptism but it washeth away the sins of repentant believing and obedient men yet it 's a mare mortuum a dead Sea unto their sins they are cast into the bottom of the Sea and never appear again Mich. 7.19 as the foul water of the Laundress her Lather is emptied in the sink and appears no more Thus our Lord cast out the seven Devils out of Mary Magdalen But thus far our Lord is compared to water in regard of carnal lusts Our filthiness and superfluity of naughtiness which is washed off thereby 2. We have also spiritual sins as envy pride covetousness hatred malice c. which are compared to the dross of metals Psal 119.119 And therefore the spirit of the Lord in respect of them as compared to the fire Alas Beloved These are deeply rooted in our Spirits and so intricately mix'd with them and united to them that without a fire and that a subtil fire too they cannot be severed from our spirits themselves and consumed out of them In respect of this dross which cleaves so closely to our spirits our Lord is compared unto the refiners fire Malach. 3.2 Or rather to the hot furnace of fire Herein he tryes the sons of Levi and purgeth them as gold and silver even all those who cleave unto him as the true Levites So the Apostle speaks of himself and all those who are entrusted with Gods word 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are tryed of God to be put in trust The Lord tries us before he trusts us not as pleasing men but God who tryeth our hearts This is that fire of Purgatory whereof the Papists have made a gainful fable That fiery tryal which is to try us 1 Pet. 4.12 A fiery tryal indeed and who ever makes tryal of it shall find it so Thus the Lord leads us through fire and water into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wealthy place a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in refrigerium the refreshing and consolation of the holy Spirit Consol Here is Consolation to the dead and buried Their sins are washed away really and truly Washed away What if they be accounted as if they were not as one that 's buried and lies in the grave These are the sanctified ones the holy ones the peculiar people The Religion is pure and undefiled What though they have aspersions cast upon them from black mouthed men who have not yet learned to speak well Who ever travels through the narrow way shall be sure to have many a dash from those who travel in the broad way But they themselves travel not in it and so keep themselves unspotted from the world They fear not that which is more terrible to all others They fear not their sins they are dead to them they are buried out of their sight out of their love desire pleasure memory They are buried out of Gods sight quite forgotten cast into the sea They are burnt up and consumed Death and hell are cast into the lake of fire Apoc. 20.14 Their sins are washed away Though now for a season if need be they be in heaviness through manifold temptations yet the time comes when he who hath washed away their sins shall wipe away all tears from their eyes Revel 21.4 The Egyptians were dead upon the sea
force So we read John 7.23 If a man receive Circumcision on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Law of Moses and breaking of the Scripture is not meant only a nulling of either or making either voyd but also a violating disobeying or transgressing of the Law So no doubt it is here to be understood for v. 19. doing and teaching is opposed to breaking the Commandment 4. When Christ is said to come we may understand it either 1. Of his Personal coming in the flesh by taking part of flesh and blood as when he took flesh of the Virgin Mary or 2. Of his coming in the Spirit to his Mystical Body or any Member of it 1 Cor. 11.26 John 6.25 as 1 John 4.2 Every Spirit that confesseth c. Thus John 1.14 The word was made flesh and dwelt in us Now neither of these wayes is it true that Jesus Christ came to destroy the Law 1. Not in his Person for 1 Pet 2.22 He did no sin neither was guile found in his mouth 2. Not in his mystical body or any member of it for do we make void the Law through Faith c. Rom. 3.31 Nor is it reasonable that the Lord Jesus should come either way to destroy the Law or Prophets for 1. They cannot be destroyed but by their Contraries Since therefore the Law is holy just and good it must be destroyed by him who is unholy unjust and wicked for wickedness proceeds from the wicked saith holy David 1 Sam. 24.14 Now the Lord Jesus is so holy and just that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that Holy thing Luke 1.35 And Acts 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy and just one so every way righteous that Hos 3.5 He challengeth his enemies John 8.46 to convince him of sin in him was no sin 1 John 3.5 2. Had he destroyed the Law he had frustrated and made void the end of his coming which was to take away our sin as the Apostle reasons 1 John 3.4 5. 3. The murderer and the thief come to such an end for such an evil intent as to kill and to destroy The Lord Jesus he cometh to save and give life John 10.10 with John 12.50 4. It is the Devil's end to destroy the Law of God and the coming of the inward Antichrist The Son of Perdition is after the working of Satan c. 2 Thes 2.9 Therefore the end of our Lord 's appearing and coming is quite contrary unto that of Satan and his Son that he may dissolve the works of the Devil 1 John 3.8 Doubt Though this be true yet are there many Scriptures that seem to affirm the contrary for Jerem. 31.31 I will make a new Covenant c. Hebr. 8 7-13 John 19. It is finished Ephes 2.14 15. Col. 2.14 Acts 10.24 For Answer to these Scriptures we must know that there is 1. The Will and Law of God which we call natural as that which God hath written in the hearts of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2. That which we call positive as all Nations besides the natural Law have their civil and positive Laws 1. The former of these is altogether immutable according to which our Lord Jesus lived most exactly and destroyed not with the Prophets conformable thereunto 2. The latter is either 1. That which was revealed as a Rule for the time of God's outward worship which they call the Ceremonial Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. That which was given for the maintaining and establishing of humane Society which is called the Judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Question is therefore concerning these two latter kinds of Laws Ceremonial and Judicial 1. As for the Ceremonial Laws they were never intended to be of longer continuance than until the time of Reformation Hebr. 9.9 10. And therefore they have their name Ceremoniae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a time to endure and as they are serviceable unto the principal commandment of God which is life everlasting John 12.50 And therefore they were to have their end when the Child for whose sake they were given was grown up and become a man For an Infant hath need of swathing and swadling clouts and great care and circumspection is to be had until it be grown up according to which the Apostle speaks That we be no more as Children carried about with every wind of Doctrine c. Ephes 4. So Gal. 4.1 Now although these in their time were to vanish yet did not our Lord destroy these but himself was subject to them as being Circumcised and presented in the Temple c. 2. Nor much less destroyed he those other positive Laws which we call Judicial but was subject unto them both in his Person and in his Mystical Body for if the Civil Laws and Sanctions of men be to be obeyed by Christians As there is no doubt but they are according to Rom. 13.1 Titus 3.1 1 Pet. 2.13 14. How much more are those Laws to be observed which hath God himself for their immediate Author and Law-giver Nor doubt I but that a Christian Commonwealth ordered according to those Laws would be the most exact people in the World yea although this Law were made voyd in its time When the Jews Commonwealth for their Rebellion and disobedience was to be destroyed according to that Rule in the Law sublato principali tollitur accessorium Yet we may hence note the manifold wisdom of God and find that of the Wise-man to be most true Eccles 3.14 For howsoever the carnal Commandment might seem to have an end yet the Law of the Spirit of life into which all those Ceremonial Laws are resolved and the Law of Equity which is the principle of all judicial Laws is everlasting therefore Circumcision and the Pass-over are said to be for ever because Col. 2. Philip. 3.3 1 Cor. 5. We are the Circumcision which worship God in the Spirit Obs 1. Whence we cannot but take notice of their notorious spiritual pride who alto supercilio with great despiciency speak of the Ceremonial and judicial Laws of God not considering their own folly for every proud man 's a fool nor their own insufferable presumption that they should dare to slight those Laws which proceeded from the only wise God which every one of them have their spiritual Symbolical and Mystical Understanding such as holy David prayes to the Author of them that he would teach him Teach me not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the moral but also the ceremonial and judicial Laws whose mysteries if inquired into will exercise the most profound understanding of the wisest and best men Obs 2. Note hence the accomplishment of the Types in the Lord Jesus Christ who fulfils them How often read ye in the Book of Joshua that Joshua did
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
communion at all no agreement with ungodly men I answer be ye separate from them may receive a double interpretation importing a separation either from persons or things and those of our selves or others It 's not alwayes needful that we separate our selves from the persons of wicked men for then we should go out of the world saith the Apostle But we must separate our selves from their sins and therefore howsoever in the times of the Ceremonial Law God would have no communion of his people with the Heathen nor would have them eat of every beast or fowl Levit. 11. yet under the Gospel that Ceremonial wall of separation being now broken down and the shadows abolished by the presence of Christ their body God being now sending St. Peter to an heathen man shews him a Vision of four footed beasts and creeping things and bids him call nothing common or unclean Acts 10. only he commands him first to kill and then to eat first to abolish the life unclean of the unclean beasts or at lest as much as concerns us not to communicate with them in their uncleanness their wicked lives their sins and then Peter kill and eat But first kill the Evil Life in them and thy self and then eat then communicate first shed the blood upon the ground the blood thereof is the life thereof let the earthly life go to the earth then eat then communicate Such a separation as this is most necessary before we can partake of this heavenly food you know before we can be nourished in our bodies Nature makes a separation between the profitable and unprofitable or hurtful part as the serous or watery part of the chyle from the rest and after that the grosser part from the other and then Nature makes union and assimilation Beloved it is no therwise here have no communion with unfruitful works of darkness saith the Apostle and put away from you all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superfluity of naughtiness and cleanse your selves from all pollution of flesh and spirit and be ye separate saith the Lord and touch no unclean thing and I will receive you that is I will entertain you as my guests at my Heavenly Table Now then let us try our selves by this rule have we any fellowship with the unfruitful works of darkness if so how then with the light if thou lean to thine own wisdom which is carnal sensual and devilish how canst thou think to partake of the wisdom of God If thou long after the Onions the Garlick and the flesh-pots of Aegypt how canst thou hope to eat of the food which comes from Heaven if thou be filled with wine wherein is excess how canst thou hope to be filled with the spirit intùs existens prohibet extraneum Such full souls as these must needs loath the honey comb let them draw as near to God as they will with their lips let them pretend to taste of this spiritual food their hearts are far from him He that hath hope to be partaker of the Lords Table he purifieth himself from these things even as God is pure ye cannot be partakers of the Lords Table and the Table of Devils this is the first sign whereby we may discover our selves whose guests we are But some one may take himself to be wronged that his name should be called in question whether he be a guest at the Lords Table or no since he hath been an hearer of the Word and a receiver of the Sacraments any time these many years Wherefore he shall give me lieve to make a second enquiry if thou be one of the Lords guests doubtless thou art well fed He keeps a bountiful Table Non homines alit verùm educit recreatque The Lord is my Shepherd I shall want nothing He fills all things living with plenteousness If therefore thou feedest at the Lords Table how comes it to pass that thou art so lean so meagre hast thou fed so long at it and art thou yet such a meagre such a starveling wretch like one of Pharaoh's lean kine after seven years feeding what a beast art thou to say that thou feedest at his Table thou disgracest thy Lord and Master in saying thou hast been so long one of his guests There is much boasting now a dayes of the Spirit and that very pretense must bear down before it all Laws But Beloved the Apostles advise is Try the Spirits and how shall they try them By their fruits ye shall know them now the fruits of the spirit are love c. Gal. 5. Without doubt either thou comest not there or there 's somewhat in it that thou thrivest not by thy meat and that thou art yet such a weakling and art no stronger against sin The young man who thrives by his meat is strong and hath overcome the evil one saith St. John 1 Joh. 2. If thou thrivest by thy meat how comes thine heart so weak that thou committest so many abominations saith the Lord Ezech. 16. This is a feast of Graces and how comest thou then so graceless 'T is much to be feared thou art overcharged with the superfluity of ill humours which take a-away thine appetite and make this spiritual food not digest with thee Dost thou not eat too much moderate is nourishment too much is a burden wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Table and thrive by this spiritual food though every word of this sign is so fortified with Gods word that it 's impossible to overthrow it if they have the spirit let them shew their spirit by their love to friends and enemies Means 1. Some thing must be purged out of thee what is that most abounds is' t not an airy conceit a wind that fills thee is' t not some vain opinion thou hast of thine own knowledge that puffs thee up 1 Cor. 8. 't is much to be feared that 's it for this ventosity this windiness 't is a kind of Antichrist in us St. John tells us there are many that exalts it self above all that is called God 2 Thess 2. As meat of ill digestion riseth in the stomach above that is good and troubles the concoction of it That this tumour may fall thou mayest prick this bladder with this consideration that abundance of knowledge may be in an ungodly man and yet he notwithstanding remain ungodly Confer Obser 1. in Notes in Mat. 22.37 38 39. Even the false Prophets themselves have known much of the spiritual food and yet not tasted of it As Balaam prophesied of the great happiness of Israel but he himself had no share in it Numb 24. being branded for a wicked man And St. Paul intimates That a man may preach to others and as it were serve up the spiritual food and yet he himself become a cast-away Thus that Noble man 2 King 7.17 beheld the people partaking of great plenty yet he himself eat not of it but was trodden under
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
c. yet if there were any satisfaction it were the more excusable but the wise man adds The Appetite is not filled he eats and drinks and does the same thing over and over a beast is more happy than such a man because he hath an immortal Soul that hungers and thirsts yet he suffers it to languish for want of food The appetite i. e. the soul so the Hebrew is not satisfied But grant it that the appetite were satisfied yet that natural food can but support the body 'T is no more nor better than if a man should daily be repairing a mud-wall The body cannot continue without such nourishment forty days what a great miracle Consol To those who have this Divine food in them these are they who indeed are filled with all the fulness of God Ephes 3. These are they who seem to want outward meat perhaps but they have meat that others know not of Joh. 4. Martha runs about but Mary hath chosen the better part The Manna of Gods Word hath all tastes in it Wisd 16.20.26 Hebr. 13. Be content with what ye have for he hath said I will never leave you c. He that gathers little hath no want c. 2 Cor. 8.15 Murmur not poor Soul In the time of want they shall have enough Joseph dined with his brethren at noon i. e. in the heat of persecution In my fathers house there is bread enough and I perish for hunger I will go to my Father some comfort for the prodigal who hath wasted his substance and lived among the Swine But I have drunk a cup of deadly wine Psal 60.3 even so Job was charged by Eliphaz Job 15.16 St. John's care was even of the body of Gaius That it might prosper even as his soul prospered Epictetus his sheep brings a full bag and a thick fleece but a fat Oxe eats and treads down the rest Exhort Labour for the meat that endureth to everlasting life Motives 1. It 's a substantial meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6.11 no other than Christ himself that bread of life Joh. 6.33.49 50 51. This bread our Saviour directs us to ask of his Father when we say Our Father c. Give us our supersubstantial bread 2. It 's a satisfying meat In Christ all fulness is otherwise what meat hast thou for to morrow Exod. 16. Vide Comparat Orig. ibid. Manna cum verbo Rev. 7.16 3. It 's a lasting meat our Fathers fed on the same we do 1 Cor. 10.2 The meat that endures for ever Joh. 6.27 meat for a siege The folly impiety of seeking after other meat Mat. 6. Other meat may bring a plague with it as in the mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes or Marks 1. Dost thou labour for the meat that perisheth and yet sayest thou labourest for this like the Lark and other birds of prey soaring high aimest at things below Dost thou mind earthly things then thy God is thy belly Phil. 3.19 Joh. 3.31 Col. 3.2 2. How dost thou thrive in thy soul hast thou not Caninam appetentiam who art alwayes learning and never comest to the knowledge of the truth 3. Dost thou desire the Word sincerely alone and not to tickle thine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apti ad Comedendum sunt redempti de familia Sacerdotis Levit. 22.11 The Reason of this earnest search after Knowledge Esau was a great hunter yet mist the blessing desire of the Tree of Knowledge The Childrens teeth are set on edge For he gives us in command the same he did to Adam Gen. 2.16 which we understand a permission though never elsewhere do we turn that phrase permissively in the very next verse it is Moriendo morieris in dying thou shalt dye Remove false conceit of other food which makes us loath Manna Castel pag. 47. which is rather poyson than meat Custome in the eating makes them think it good Mithridates Means 1. Direct Hunger after it God fills the hungry with good things Confer Psal 145.15 16. and 147.14 15. 2. Ask with them Joh. 6. Lord evermore give us of this meat Beseech the Lord to rain bread from heaven upon us Exod. 16.4 The truth came by Jesus Christ of all those figures and types in the Old Testament Observ 5. The reason of those high contestations those hot and earnest yea bloody disputes now for many years maintained by the confused three-fold Babel concerning the flesh and blood of Christ the nature of the Sacrament the manner of Christs flesh and blood being in the Sacrament whether by Transubstantiation or Consubstantiation There is not any question now more than these hundred years hath blotted more paper or tortured mens wits or divided mens minds more than this Men have not taken notice of Christs true flesh and blood nor the manner of partaking of it reveiled in the Word Observ 6. Hence appears how vain though gainful the practice of preserving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reliques of Saints yea though of our Lords body it self as too many do and too long have done shewing with great veneration and devotion some old box of congealed blood or some such like Relique to the curious and credulous beholder which he must believe to be part of some Saints body and blood which long since have returned to their dust But be it granted that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 63. The flesh profiteth nothing Observ 7. Hence it appears that the Sacrament of Christs body is a great mystery it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less kind are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 8. Hence a reason why Children not only natural but also spiritual are not partakers of this Sacrament they are not only unable to examine themselves but also they understand not nor can they bear this spiritual nourishment 1 Cor. 3. 2. Axiom Christs blood is drink indeed as by the flesh of Christ was meant his word Joh. 1.14 So by the blood of Christ is meant his spirit and life Unto this purpose sound many places of Scripture especially Hebr. 10.29 where the blood of the Covenant and the spirit of grace are the same thing 3. So 1 Job 5. so the effect of the one is given to the other Hebr. 9.14 and this appears by our Lords own explication of this hard saying Joh. 6.57.63 My words are spirit and they are life and so Peter understood him vers 68.69 hence the blood the life The effects are these 1. it quencheth thirst My soul is a thirst for God Psal 42.1 2. in the last and great day of the feast Jesus said come to me and drink understood of the Spirit 2. It extinguisheth the heat of concupiscence sensual having not the spirit Blood is the spiritual life we are said to drink into one spirit The words
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
the Pharisees which our Lord came to correct their Glosses were upon the Law which our Lord confutes Matth. 5.6 They thought that a man was then only guilty of murder when he actually shed blood But our Lord who knoweth the meaning of the spiritual Law he saith whosoever is angry with his brother without a cause shall be in danger of judgement without a cause is not extant in the ancient Copies as a diligent searcher of Antiquities hath observed he that hateth his brother is a murderer 1 Joh. To commit adultery may be with a lustful eye and in the heart Yea the friendship of this world is adultery in Gods account Jam. 4.4 the like we may say of Idolatry c. of Swearing and taking Gods Name in vain Object But we seem hereby to attribute too much to the Law I answer if we shall consider the Law only as a carnal or weak Commandment we ascribe too much unto it but if we consider Christ himself assisting the weak man labouring under the Law and a minister of Circumcision as he is called in that respect the Law may be said to be strong and powerful yea so strong so powerful that what is spoken of the Law the very same is spoken of Christ Deut. 30.12 14. conferr'd with Rom. 10. When the Lord promiseth to make a New Covenant with his people He expresseth himself thus Jer. 31.33 I will put my Law in their hearts c. Hebr. 8. What is that Christ yes Christ himself is the very Covenant Isai 55.3 I will make an everlasting Covenant with you even the sure mercies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle explains to be meant of Christ Act. 13.34 yea the Prophet speaks expresly I will give thee for a Covenant to the people and for a light to the Gentiles Isa 42.6 So that I hope Christ and the Law are surely reconciled when they are both one and the same Consol The Law is Spiritual but I am Carnal I am weak The spirit indeed is willing that 's from the good spirit of God but the flesh is weak that 's from impotent and weak nature Yet despair not the time will come when thou shalt be strong because thou art flesh of Christs flesh and bone of his bone that was the great mystery whereof St. Paul speaks Ephes 5. For as the Mother of all Living Eve was built out of the first Adam who was the image of the second the figure of him that was to come Rom. 5.14 so is the Church the heavenly Eve or mother of all those who live in the life of God built out of the highest Adam the man from heaven heavenly and made flesh of his flesh and bone of his bone and therefore as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is she called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of strength power valour and courage So to be men or manly is to be strong and valourous Isa 46.8 1 Cor. 16.13 from hence the Apostle reasons to the encouragement of the weak spiritual Eve Ephes 5.29 30. No man yet ever hated his own flesh but nourisheth and cherisheth it even as Christ the Church for saith he We are members of his body and of his flesh and of his bones out of weakness they became strong Thou hast a good will according to the spiritual Law and so Gods will is done in heaven pray that it may also be done in earth Exhort To be spiritually minded to observe the spiritual Law This duty rewards it self to be spiritually minded is life and peace and joy when the heart and the flesh rejoyce in the living God this is the true liberty where the spirit of the Lord is there is liberty 2 Cor. 3.17 Ambulabo in latitudine I will walk at liberty for I seek thy Commandments Psal 119. Till the Commandment appear good unto us and which is a proof of that goodness till the Law be commended unto us as spiritual and we spiritually minded with it we are held in straitness but when the good Commandment when the spiritual Law and the love of the spirit comes the heart soul and spirit is enlarged I will run the way of thy Commandments when thou hast enlarged my heart Psal 119.32 This was figured by those three Wells which Isaac digged Gen. 26.20 Esech Sitnah and Rehoboth Esech is contention Sitnah is hatred Rehoboth is room Ezech. 41.7 Ephes 2. an habitation of God in the spirit Flesh and blood shall not inherit the kingdom of God We say commonly flesh and blood cannot endure this or that and therefore we think we reason well and do well to be angry and impatient whereas indeed all those corporal and carnal accidents yea flesh and blood it self must not enter into the kingdom of God we must first be spiritualized by the spiritual Law and the body must be made a spiritual body 1 Cor. 15. We know that the Law is spiritual Here we must enquire 1. What it is to know 2. What kind of knowledge is here meant 3. Of whom the Apostle speaks this when he saith we know 2. Prove this 3. Shew the reason of it 1. I will enquire the first of the Philosopher he will tell us that Scire is per causam scire which with him is demonstration and he speaks trulier than he was aware of for to know a spiritual truth in Scripture-language is to understand it by demonstraâ—â—â—n of the Spirit 1 Cor. 2.4 My speaking and my preaching was not with entising words of mans wâ—â—dom but in the demonstration of the Spirit and of power 2. And that 's the knowledge here meant lumen spirituale the spiritual light received from God which brings with it conviction and evidence whereby we know and are perswaded that the Law which seemed to us before to sound as it were only litteral and carnal is indeed mystical and spiritual 3. By which we understand that the same person cannot well be meant under We we know and I in the next words I am carnal so as the carnal and spiritual man are opposed one to other so are their conceivings and knowledges opposed one to other 1 Cor. 2.14 and 1 Cor. 3. I could not speak to you as unto spiritual but as unto carnal unless the Apostle in the next words be to be understood to speak by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a condescent when the person speaking doctrinae gratiâ takes upon himself the person of another or else speaks of himself as he had been sometime before he attained unto this spiritual understanding and if we so judge we need not make much dispute as some do whether Paul speak in his own person or no when he saith I am carnal 2. We of whom speaks the Apostle this Of the Apostles and Spiritual men that the Apostle and all spiritual men know this such were the true Priests of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Elders who were grown up to the true and
anger revenge and covetousness alwayes have raised Wars and Commotions but the only wise God he ends them He rebukes the Spirits of Princes and is terrible to the kings of the earth Psal 76.12 It is his proper and genuine work He makes wars to cease in all the world he rebukes the spear-men and the multitude of the mighty he scatters the people that delight in war Psal 68.30 2. And such as he is such also his people are He the God of peace and they a peaceable people they are the ungodly that bend the bow make ready the arrows within the quiver upon the string that they may shoot at the upright in heart and what comes of it the foundations are destroyed but what hath the righteous done Psal 11.3 He he hath done nothing but what becomes a child of God God is a Peace-maker and so are his Children Matth. 5.9 Blessed are the peace-makers for they shall be called the Children of God It is the first good testimony we find Israel and his house honoured withall among the heathen Gen. 34.21 These men are peaceable among us Christ is the Prince of Peace and his people his subjects must be a peaceable people He is Shilo the happy the blessed one the Saviour the Augustus the peaceable one the Peace-maker so that word signifieth and his people his subjects they also are the only happy the only blessed the only peaceable people the only peace-makers upon earth O Beloved who would not be of the number of such a people What doubts may be made concerning wars and how far forth lawful I shall then endeavour to shew when I come to handle the limitations of this Precept mean time let us all be 2. Exhorted to this Duty to live peaceably with all men 1. It is our calling 1 Cor. 7.15 God hath called us to peace an high and honourable calling 2. This is properly Gods work which was shewed before 1 Cor. 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not the God of confusion or of tumult and unquietness so the word more properly signifieth as ye have it in the margin He is not the God of tumult or disorder but of peace as in all the Churches of the Saints They then who are tumultuous and disorderly are not of the Churches of the Saints nor of St. Paul's teaching what will become of them then and of what Church are they who are contentious who are unpeaceable surely they are not of the Church of God O Beloved blessed be God I speak it in a good hour we have not yet contended unto blood only out of the abundance of our contentious hearts our mouths have spoken And though non licitum est fictis contendere verbis if that fountain once run blood whither will it run Solomon tells us That the beginning of strife is as when one letteth out water Prov. 17.14 but he tells us not what the end will be but therefore bids us not meddle with it I have known of a small breach made in a bank which might have been stopt in half an hour which neglected let in the Sea to the ruine of thousands of Men Women and Children Our differences yet are but like Elias Cloud like a mans hand if it should drop blood 't will soon cover the whole Heaven O Beloved the Bella Sacra the Wars for Religion in all Ages have been the most bloody witness Germany But if we will be contentious let us contend for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue peace follow hard after it as one would follow his enemy yet use it not as an enemy but as a Friend as a Prince as an Umpire in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.15 When we are injured commonly motions and contentious thoughts arise in our hearts whereof some perswade to revenge suffer this and suffer all flesh and blood cannot endure it others unto patience and long-suffering Now what is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the peace of God moderate arbitrate and rule in your hearts to which ye are called in one body Will one member contend with another we are all of us called to peace in one body Let us therefore endeavour after those things which make for peace and those things wherewith one may edifie another and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Phil. 4.7 One motive more and I hope a seasonable one Zach. 8.19 and God is the same God of peace to us if we love the truth and peace our fasts of every month shall be turned into joy and gladness and chearful and solemn feasts Yet once more and I hope a powerful one and no more at this time 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you God the Father of Peace and God the Son the Prince of Peace and God the holy Ghost the Spirit of Peace shall be with you as he was with those Act. 2.1 when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart in one mind and in one Spirit the Holy Ghost fell upon them for the promise is made to us and to our children and them that are afar off even as many as the Lord our God shall call vers 39. 3. Observe we from hence Beloved what a kind of Religion the Saints of God profess a loving a quiet a peaceable Religion Jam. 3.17 18. The wisdom from above is first pure then peaceable first pure for it is a false Religion which admits of any pollution of Flesh or Spirit this Purity is the basis and foundation of Christian Peace and therefore we read them coupled together love the Truth and Peace Zach. 8.19 and follow peace and holiness Hebr. 12.14 And this ground-work being laid peace is built upon it first pure then peaceable so that it was a manifest slander and false aspersion which the Jews cast upon our Saviour Luk. 23.2 that he perverted their Nation that he was seditious that all the world was gone after him and upon his Servants Act. 17.6 that they turned the world upside down O no Pilate acquitted our Saviour Matth. 27.24 and Gallio St. Paul Act. 18.12 from all sedition The words of the wise saith Solomon are heard in peace and quietness Eccles 9.17 who they were that turned the world upside down who the perverse ones are who are they who trouble the world ye find vers 5. The unbelieving Jews moved with envy took unto them certain lewd fellows of the baser sort that routed together and set all the City in an uproar As for Paul and Silas 't is true indeed in some sence they turned the world upside down as now some Ministers of the Word do for before the Gospel is received the world is quite out of order now the Ministers of Peace put things in their due place and order so that what was above before they put
judged of the Lord O Beloved do we not know that for these things comes the wrath of God upon the children of disobedience Ephes 5. Do we not know for this cause many are sick and weak among us and many sleep 1 Cor. 11.30 Have all our afflictions think we come out of the dust or hath the Lords hand been so long stretched out against us in vain and without cause Have we not by this means now long time provoked him to plague us with divers diseases and sundry kinds of death All the Fathers ate the same spiritual meat yet with some of them God was not well pleased 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will not need any large explication of these words if we shall remember the opening of the former point for so it will appear that as by the Mannah the body and the flesh of Christ is meant his spiritual body that is his Word which is his flesh Joh. 1.14 Deut. 8. man lives not by bread only so by the water out of the Rock and the blood of Christ is to be understood his Spirit for so St. John speaks expresly 1 Joh. 5.8 Confer Notes in Joh. 6.55 56. This is the Reason why the spirit of Christ whereby we are sanctified and purged from our sins proceeding from the Father and the Son as blood from the body this is called the blood of God Act. 20.28 for in Christ dwells the fulness of the Godhead bodily Col. 2. And so out of him being smitten by our sins Isa 53.4 5. by our transgressions and the Curse of the Law for sins issues the blood and spirit of God This was evidently signified Exod. 17. by Moses smiting of the Rock in Horeb when the Law was given for therefore vers 6. The Lord saith behold I will stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Rock Hence it is that oftentimes in Scripture the blood is said to be the life Gen. 9.4 Levit. 17.11 for blood is the spiritual life and hence we are said to drink into one spirit 1 Cor. 12.13 whence the spirit of God is called the spirit of life Rom. 8.2 Rev. 11.11 Hence we understand those Scriptures which testifie the effects of Christs blood Rom. 5.9 10. 1. The blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1.7 which is not understood only of the merit of Christ which yet is of inestimable value but also of the power and efficacy of his blood and spirit 2. Christ washeth us from our sins in his own blood Rev. 1.5 Hebr. 10.29 the blood by which we are sanctified 3. 1 Pet. 2.18 19. where the blood of Christ is compared with corruptible things as silver and gold of all bodily things the most durable and preferred before them as being incorruptible it cannot be understood only of that blood of Christ shed upon the Cross which was like ours for Hebr. 2.11 He took part of the same 7. and 4.15 It must therefore be understood of Christ's spiritual blood or his spirit and life as he speaks Joh. 6.63 and therefore Hebr. 9.14 How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God Observ 1. This is the reason why Moses forbad the people blood but Christ commands to drink his blood Moses knew they were not fit while yet under the Law to partake of the life but our Lord requires that his self-deniers his mortified ones partake of his blood and life What is it to drink the spiritual drink What else but to believe in the Lord Jesus as the Scripture hath said Joh. 7.37 38. What saith the Scripture of Christ That he is the bread that came down from heaven Joh. 6. the light of the world Joh. 8. the door of the sheep Joh. 10. the resurrection and the life Joh. 11. the way the truth and the life Joh. 14. c. He who believes thus in Christ receives him drinks his blood and spirit drinks the living waters Observ 2. Hence it appears how foully they are mistaken who understand the body and blood of Christ the eating and drinking of them no otherwise than of his natural body and blood and we must follow the actions answerable thereunto how then are they called here spiritual meat and spiritual drink Observ 3. Who are the worthy Communicants Who else but they who contentedly abide in Christ in conformity to his death and life who dwell in him such only he invites such only ought to come to this spiritual feast such only are his Disciples Joh. 8.31 Observ 4. Behold the Centre the Rest of all the Children of God Exhort 1. To eat Christs flesh and drink his blood Exhort 2. To abide in Christ 1 Joh. 2.6 But alas how shall I eat the flesh of Christ c My Brother hath something against me Art thou angry with thy Brother c Matth. 5.22 None of all these what then Dost thou live in some great and heinous sin as of drunkenness whoredom or that which is hardly counted sin though a far greater dost thou live in envy pride covetousness None of all these what then Doth thy brother take offence at thee for well doing which he thinks evil doing In this case scandaliza fortitèr saith Martin Luther What then is it wherein thy Brother takes offence He differs from me in Judgement That divides all the world Peter and Paul Paul and Barnabas yet we read not any thing to the contrary but that they met to break bread the first day of the week Observ 5. Here we read of spiritual meat and spiritual drink and a spiritual Rock ye perceive the Holy Ghost useth such expressions as these are when it will signifie something which is the truth of that which is presented to the outward sense whereby such language is warranted as indeed is necessary in speaking of spiritual and heavenly things Observ 6. As hence appears the universality and commonness of the means of salvation so likewise the munificence bounty and goodness of the Author and Giver of it whence it is that it 's generally said of all the Fathers that they were all baptized into Moses in the cloud and in the sea no man was excepted yea they went all through the sea and were baptized old and young child and suckling There is express mention made of their little ones Exod. 12.37 Every male was circumcised without exception Gen. 17 11-14 As they were all baptized and circumcised so all did eat of the same spiritual meat they all fed upon Manna c. They all received the holy Sacrament Observ 7. May we not think that some of these were grown up to the spiritual old age there were those among them no doubt who were Elders indeed and such as Moses knew to be such Numb 11.16 17. yet we do not find that any of them pleaded that they were above Ordinances for they all were baptized and
baptized and all ate the same spiritual meat c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness while we are faint-hearted and believe not the mighty power of God for the subduing of our spiritual enemies And as on the contrary Caleb because he had another Spirit even the Spirit of Faith Numb 13.30 and followed the Lord fully Numb 14.24 the Lord brought him into the Land of Rest even so if we have that vigorous faith and believe in the mighty power of God that our spiritual enemies may be subdued that so we may shew forth the like death and that we are well able through the true Joshuah or Jesus to overcome them if we follow the Lord fully Hebr. 3.14 then shall we enter into his Rest NOTES AND OBSERVATIONS UPON I CORINTHIANS XI 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quotiescunque manducabitis panem hunc calicem bibitis mortem Domini annuntiabitis donec veniat Syriac Quotiescunque comederitis panem hunc biberitis hunc calicem mortem illam Domini nostri in memoriam revocatis usque ad adventum ipsius For as often as ye eat this bread and drink this cup ye do shew or shew ye the Lords death till he come THese words may be understood as spoken to the whole Church in all times and places or to some particular Congregation as that of the Corinthians and now to us or to every Communicant From vers 17. of this Chapter to the end the Apostle 1. Partly reproves the Corinthians for their unholy demeanour of themselves about the holy Sacrament 2. Partly he informs them touching the nature of it to vers 23. And 3. Partly he exhorts them to prepare themselves for the fit and worthy receiving of it to vers 28. The words are a branch of the latter part wherein are contained these Truths 1. The Lord shall come 2. They who eat the Bread and drink the Cup of the Lord shew forth the Lords death 3. As often as ye eat this bread ye shew forth the Lords death till he come The first of these touching the coming of the Lord howsoever of great moment and worthy our consideration yet because the rest are more proper for the present occasion I intend only to explain the first and proceed to handle the rest somewhat more fully Let it suffice therefore to know thus much touching the first That there is a twofold coming of Christ Personal and Corporal Mystical and Spiritual 1. The Personal coming of Christ was performed when he took flesh upon him and became man 2. The Mystical coming is twofold more special general 1. Unto some certain men 2. Unto all men when every eye shall see him The spiritual coming of Christ is yet in three degrees 1. When he bocomes weak in us and as it were new born Of this 2 Cor. 13.14 We are weak in him or with him saith the Apostle and of this Rom. 7.2 The second is when we grow up in Christ and he is become as it were a young man with us and of this the Apostle also speaks in 2 Cor. 13.14 We shall live with him by the power of God towards you 3. Third is when we become old or perfect man in Christ of which the Apostle speaks Eph. 4. Wisdom 4. 1. We see him in his first coming as they did under the Law Esa 53.2 Origen in Matth. 27. We saw him faith the Prophet and he had no form nor comeliness no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Is it not thus with us when we first hear the word of the beginning of Christ Heb. 5. When we speak of Christ's Humiliation of himself to the death even the death of the cross Phil. 2. Is not this preaching of Christ crucified foolishness especially when we speak of our conformity thereunto 2. We see him in his second Degree of his coming as in a glass darkly Yet so that we behold as in a glass the glory of the Lord with his open face and are translated into the same image from glory unto glory 2 Cor. 3.3 We see him in the third Degree of his coming even as we are seen even face to face 1 Cor. 13. When that which is perfect is come Of the last of these especially we may understand the Apostle here The other points contained in the Text are preparations for this coming of Christ 1. They who eat the bread and drink the cup of the Lord shew forth his death Which words are all so plain a man would think that they need no gloss since every man knows what 's meant by eating Bread and drinking Wine and every man thinks at least that he knows well enough what it is to shew forth the Lords death But if these words which contain in them the nature and use of the holy Sacrament were so plain as they seem surely this Sacrament would not be termed as ordinarily it is An high mystery Wherefore since Mysteries always import something hidden under the vail of outward words we must enquire What 's meant by 1. Bread 2. Eating the Bread 3. The Cup 4. Drinking the Cup 5. The shewing forth the Lords death 6. How by the eating the Bread and drinking the Cup we shew forth the Lords death Our Saviour tell us what is meant by the bread I am saith he the bread of life Joh. 6.48 and vers 51. I am the living bread this bread is my flesh The bread of God which cometh down from heaven and giveth life unto the world vers 33. This we must not grosly conceive to be spoken of his visible body or flesh as the Jews did and murmured vers 41. Is not this Jesus the Son of Joseph whose father and mother we know How is it then that he saith I am come down from heaven 2. By the cup is meant by an ordinary Synechdoche the Wine in the Cup For so it appears by Matth. 26. That Christ instituted this Sacrament first with Wine I will not henceforth saith he drink of the fruit of the vine The Wine signifieth his blood yet not corporally nor bodily which he himself would have us to understand where he tells the Jews That his flesh is meat indeed and his blood is drink indeed As if he should say all other meats and drinks howsoever in their nature and degree good Yet if compared with these they are but Figures and Shadows of them These are the meat and drink of the Soul to feed it unto eternity Meat indeed and drink indeed The Flesh of Christ is his Word that 's meat indeed And the Blood of Christ is his Spirit that 's drink indeed And therefore by the eating this Bread which is the Body of Christ and drinking this Wine which is his Blood we
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
so Revel 1.7 Every eye shall see him and they that pierced him when they see him their eye that looks upon him affects their heart Lament 3.51 Mine eye affecteth mine heart or my soul all kindreds of the earth wail because of him Thus St. Peter in his first Sermon Act. 2.37 evidently sets forth the sufferings of the Lord Jesus and his crucifixion whereupon the people were pricked at their heart c. our Translators very fitly put that place in the margin of Zach. 12.10 And no doubt the Lord expects a like effect from us of his outward manifestations and not that we should stand at a gaze and amuze our selves only at some things without us Observ 5. Hence we learn the tenour and subject of the Apostles preaching St. Peter's Act. 10.37 and 43. and St. Paul Act. 26.22 23. which we ought well to heed and obey their requiring of us as our duty Observ 6. Here the accomplishment of all types and figures touching our Lords passion and crucifixion as also the subtilty of Satan in bewitching us to abuse the Cross of Christ with outward Observation Observ 7. We need minding and remembring what Christ suffers of us and how we ought to suffer with him and to know how we have crucified him with our sins and that we ought to crucifie our sins with him and so to be crucified with Christ as St. Paul exhorts these Galatians by his own Example The Galatians here had this Doctrine represented unto them in the figures of the Law and in the doctrine of the Prophets and Apostles yet they obeyed not this Truth let us be careful lest we follow them in like disobedience Observ 8. Note hence the great goodness of God who not only hath given Christ and him crucified but also hath given means of knowing him by the ear by the eye the two disciplinary senses both which therefore God is said to have made and because Christ is the common salvation Jude vers 2. the Lord hath appointed means of all other the most common the most universally known and used by mankind as Bread and Wine Bread and that broken evidently setting forth Christ's body broken on the Cross Wine and that poured out prefiguring before our eyes the blood of Christ shed for us Thus hath Jesus Christ been set forth evidently before our eyes crucified in us and shall such outward manifestations be in vain unto us The Apostle desired to know nothing among the Corinthians but Jesus Christ and him crucified but did the Apostle desire to know Christ crucified in himself or in them and did he not much more desire to know and experimentally to find conformity unto Christ crucified in himself and them Is it not proper to all those who are Christ's to crucifie the flesh with the affections and lusts And the Lord himself hath given us Example in himself of so doing He lived in this world in great sorrow poverty and shame He was a man of sorrows and acquainted with griefs and for our sakes he became poor he exposed himself to open shame And wherefore was all this but that through his like Cross even the patience of Jesus Christ we might crucifie those who had crucified the Lord Jesus even by like sorrow and grief to mortifie the lusts of the flesh by his like poverty to crucifie covetousness the lusts of the eyes and by his like ignominy and shame we might kill and crucifie the pride of life And these are the three great enemies of Christ in the world who have put to death the Author of Life and if we crucifie these we are then crucified with him and shall be glorified with him Amen Axiom 3. The Galatians did not obey the Truth We must here search 1. what is Truth and 2. what it is to obey the Truth Surely Christ is the Truth as he himself saith I am the Truth the Way and the Life He was crucified and died for our sins that we might be crucified and dead with him unto our sins as the Apostle tells them he was Gal. 2.19 I by the Law am dead to the Law that I may live unto God I am crucified with Christ c. Thus the truth in Jesus it putting off the old man and putting on the new Ephes 4. This Truth was crucified in the Galatians and evidently set forth before their eyes yet they obeyed it not in that they were not crucified and dead with Christ So that they were not obedient unto the Truth of Christ crucified being not crucified with him nor willing to bear his Cross For reason of this I shall content my self with the reason in the Text why they were not obedient and speak of it when I handle that point the Apostle alledgeth for a reason some or other had bewitched them Observ 1. The Doctrine of Christ crucified is the Truth Now all kinds of Doctrines in Arts and Sciences hold forth some truth but what truth it is is expressed by the speciale formale of every Art and Science What is the special formal difference of this Truth the Apostle tells us Tit. 1.1 It 's a truth according to godliness Observ 2. Yet is not the Doctrine of Christ crucified the highest truth It is true the Apostle saith he desired to know nothing among the Corinthians but Christ Jesus and him crucified i. e. I so behaved my self among you that I might seem to know nothing else and that that must be his meaning appears by his next words I was among you in weakness and in fear and trembling Paul took upon him that state because the Corinthians were young and weak and capable yet of no higher Doctrine and therefore he calls them children and saith he spake unto them as carnal c. 1 Cor. 3.1 and according to his practice to the weak he became weak not but that he had higher Doctrine to impart unto them For such is the Doctrine of Christ's Resurrection and Life his Ascension and Session at the right hand of God his coming to Judgement c. These and such as these are higher than that of Christ crucified and therefore 1 Cor. 2. We speak wisdom saith he among those that are perfect and capable of higher and more transcendent hidden truth Observ 3. The Doctrine of Christ crucified is a Doctrine of Truth that is to be obeyed It 's not a Truth only in Theory and Speculation it 's a practical Truth a Truth that is to be obeyed This is the rather to be observed because many look at the Gospel only as a Doctrine of Indulgence Grace and Favour and hope for nothing by it but the remission of their sins Whereas indeed the Gospel requires as much obedience as the Law yea in regard of further explication of the Law it requires more because it was not generally known that the law is spiritual until our Lord and his Apostles had so declared it And therefore whereas the Pharisees were the most strict observers of the Law
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
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
and lowly For why is earth and ashes proud Eccles 10.9 See Notes on Psal 144.1 1. This end the Lord aimed at in man making him partaker of flesh and blood 2. As also at another great Artisans c. See Notes ut supra 3. Hence thirdly most appears the glory of the great God c. ibidem Observ 3. Take notice from hence how frail and weak our nature is Even the Children of God and Christ for a time have this common with all the generation of men they are flesh and blood as others are and therefore impotent and weak as others are Esay 31 3. The Egyptians are men and not God and their horses are flesh and not spirit yea all the beauty of the body and all the wisdom and righteousness which they cannot naturally attain unto are but as the grass and flowers of the field Esay 40.6 Only herein even in this estate the children of God differ from all other sons of Adam they are through the Law of God brought off to be willing toward God and his Righteousness Jam. 1.18 Of his own will he begat us 2. And there is in the children begotten of the Father a Character of their Father which is God the Fathers shape Joh. 5. This shape was in the Apostles and Disciples Matth. 26.41 The spirit indeed is willing but the flesh is weak and therefore not able to resist temptation as our Lord there implys Observ 4. The children were partakers of flesh and blood yet were these children for signs and for wonders The Divine Power and Virtue is not hindred from it's operation though in an earthen vessel Elias was a man subject to like passions as we are yet c. Jam. 5.17 And Barnabas and Paul were men of like passions with us Act. 14.15 It 's evident therefore that their power is not their own but from another Even the mighty power of God by faith whereby of weakness they become strong Heb. 11.34 2. He took part of the same These words contain the Incarnarion of the Lord Jesus 1. His Incarnation where we must not omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is taken by way of eminency for one of the Names of God See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This eminent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath taken part of flesh and blood i. e. He hath had mans nature common and together with man that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used that he hath taken part of the same whole humane nature appears Psal 16.18 19 20. My flesh shall rest in hope Act. 2.25 26. Rom. 1.3 and 9.5 Made of the seed of David according to the flesh Heb. 5.7 The days of his flesh 1 Tim. 3.16 1 Pet. 3.18 and 4.1 2. 2. By the parts of it 1. The body Matth. 27.58 59. He begged the body of Jesus 2. The soul Joh. 12.27 Now is my soul troubled 3. The spirit Luk. 23.46 Into thy hand I commit my spirit The reason in regard of 1. God 2. Children of God 3. Christ partaker of flesh and blood with these children 1. In regard of God who begot these children to a like good will with himself towards his Righteousness he would not that such a will should be in vain or lost or alone but that it be brought to act and power which cannot otherwise be than by imparting power unto them And that Power is Christ himself 1 Cor. 1.24 Therefore we read that Christ is given hominibus bonae voluntatis Luk. 2.14 And thus we understand that God works the will and the deed He is the Father of spirits and knows well what is in man that though in himself he be but flesh and blood yet is there some eminent thing in him which came out of God Joh. 32.8 There is a spirit in man and the inspiration of the Almighty gives him understanding In regard of Christ himself his love to his brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of one and the same father he knew them though willing yet too weak to grapple with and overcome sin and Satan And therefore while yet sin and Satan is stronger than they are and the flesh lusteth against the spirit He comes as the stronger man upon the strong Esay 40.9 Luk. 11.21 As Moses came to visit his brethren and seeing an Egyptian smite an Hebrew c. Exod. 3. In regard of the children that they might receive him and he partakers of the Divine Nature and become one with him Repreh Our pretence of infirmity and weakness in this day of Christs power He hath taken part of our flesh and blood if we be Christians if we be believers Joh. 1. Without him nothing was made that was made he enlightens every man that cometh into this world upon whom doth not his light arise Job The word was made flesh and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.1 Greater is he that is in you than he that is in the world But thou pittiest thy sinful flesh and pleadest for it Alas I bear about me a mortal garment a body of clay 2 Cor. 4. Corpus carcer animae the body is the prison of the soul Sap. 9.15 Alas the flesh rebels against the spirit and therfore we cannot do the things that we should c. A false translation Here is offered unto us Beloved an Object of our joy great joy joy to all people Luk. 2.10.11 a joy to Angels who sang Carrols at his Birth It was foretold Zachary that he should have joy and many should rejoyce at the birth of the Baptist Luk. 1.14 who was the fore-runner only of our Lord Jesus Christ The object of this joy this great joy this joy to all people apprehended in this time of Apostacy only carnally fleshly and sensually produced no better than a carnal and a fleshly and a sensual joy a joy of wild asses all the Christian world over The water can ascend no higher than it descends Men neither could nor yet can bring forth any better than they conceive if the conception be carnal the birth also must be carnal For whatsoever is born of the flesh is flesh Joh. 3.6 Since therefore that great love of God to the world in giving his Son hath been no better accepted Since that great Grace of God hath been turned into wantonness by the unfaithful world it was just and reasonable to take away such sensual expressions of joy as are so unworthy of God and Christ and of those who call themselves Christians Yet I shall not now deal with you as many have done who have advised that the Feast of Christmas should be wholly taken away and left nothing in the room of it There is a generation of men that are wise to do evil know only how to destroy overthrow and cast down but how to do well to edifie raise up or build up they know not The Tabernacle of David which must be repaired in these last days will never be raised up by these men
Whatever they find not in their great Master they cry down as Superstitious or Popish or Pelagianism or Arminianism or some sin or other which they understand not Nor do I speak this any way in favour of the present pretended Festival whatever reports I have gone thorough Sure I am since I have known God and his ways in some measure I never was a zealot for those or any such holy-days as they call them by Antiphrasis The Lord knows and some good men have also known that these Festivals especially have been my days of mourning Who so ignorant that he hath not known how this Feast of Christmas hath been that I say not how it is kept throughout this Nation What masking what mumming what carding what dicing what gluttony what drunkenness what chambering what wontonness what turning nights into days and days into nights This Feast was occasioned by those most licentious Saturnalians and they have indeed for many years become very like them only worse and that not only by connivance of Authority but I speak knowingly and experimently by the countenance and command of Authority So that it was held a greater crime to oppose than to commit these outrages All these things have been held lawful under the name of Christmas Whereas an indifferent man who knew any thing of God and Christ might rightly judge that the keeping of this Festival might seem to be the memorial not of Christ Incarnate but of the Devil incarnate What marvel then if that of the Prophet be fulfilled I will turn their feasts into mourning c. Amos 8.10 Yet what the Apostle speaks of the Sabbath there remaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of a Sabbath for the people of God So no doubt there remaineth a Christmas and a keeping of a Christmas for the Children of God Luk. 1.14 Many shall rejoyce at his birth i. e. John the Baptists who is the true Elijah Matt. 17.12 13. and when that shall be fulfilled Psal 22.27 That all the ends of the earth remember themselves they who have forgotten their God and now remember themselves of God that 's Zachariah and now turn to the Lord that 's Elijahs the Tishbites John the turners work Then when this John this grace of the Lord for conversion of sinners and turning them to the Lord is born in us When the grace of the Lord that bringeth salvation to all men appears in us and heals us c. Then will there be great joy at such a birth Therefore I told you that in the Eastern part of the holy Land where Elias appeared was the River Arnon a son of exultation joy and jubilation How much more joy shall be at the birth of Christ whose forerunner John is He who is the desire of all nations Hag. 2.7 How can he not be the joy of all Nations and people Luk. 2. when he cometh when the desire cometh it is a tree of life Prov. 13.11 19. joy unspeakable and full of glory 1 Pet. 1.8 what else mean those words Joh. 1. The word was made flesh and dwelt in us This is the opening of that great Mystery See Notes on Gal. 1.19 The joyful message 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glad tydings of Christ come in the flesh So the word properly signifieth for what benefit is it unto me that Christ was partaker of others flesh so many hundred years ago if he take not part of my flesh also Whence St. John hath left it for a sign and token of a good Spirit which is of God to confess that Christ is come in the flesh 1 Joh. 4.2 An argument of great joy not such as runs over at the lips a joy of will asses No the joy is spiritual and they only who are spiritually-minded can truly so rejoyce Exhort As Christ is partaker of our flesh and blood so be we exhorted to be partakers of Christs flesh and blood to become members of his body of his flesh and of his bones Eph. 5.30 So great and precious promises are made unto us 2 Pet. 1. if we shall be partakers of the divine nature having escaped the corruption that is in the world through lusts that 's a principle means We are partakers of Christ if we hold the beginning of our confidence stedfast unto the end Heb. 3.14 The end is death not the death of the body unto which some ascribe more than to the death of Christ it is the death of the sinful wicked life He who continueth to the end shall be saved Matth. 24. Ye have heard what end the Lord gave Job Job 5.11 Job 19.26 Believed that he should see God in his flesh in his faith he persevered unto the death of the sinful life and he did see God in his flesh Job 42.5 But now mine eyes see thee Be followers of them who through faith and patience inherit the promises Heb. 6.12 and 10.36 Note hence the wonderful condescent of the Lord Jesus who though he were the I am Jehovah the Lord So he who in the old Testament is called Jehovah he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord in the New Though he were in the form of God and thought it no robbery to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal things or equalities with God he humbled himself c. Phil. 2. A wonderful dignation such as astonished the Lycaonians Act. 14.11 12. though they were mistaken The Gods are come down to us in the likeness of men yea David one of Gods Seers or Prophets who had a a clearer sight of these things admired at so gracious a condescent Psal 83.4 5. The heavens the sun moon and stars those excellent works of God are wonderful What is man c. This the Apostle understands to be spoken of Christ Heb. 2.6 Observ 2. The great love of the Son of God c. See Notes on Joh. 1.12 Observ 3. Christ taking part of flesh and blood God is no accepter of persons Ibidem Tros Tyriusque mihi nullo discrimine habetur It is not said that he took part of Noble Royal Wise Learned Flesh and Blood but generally he took part of flesh and blood and to manifest the community of this participation he was born in a common Inn whence it is that we read of a common faith Tit. 1.4 and a common Salvation Jude Verse 3. Observ 4. Christ was true man so much the Holy Ghost expresseth where he is said to take part of flesh and blood Thus we understand the Apostle Phil. 2.8 when he saith Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as notes the reality verity and truth of a thing when therefore he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as a man it 's meant he was truly a man Thus much is understood by those common effects and accidents of humane nature as when he is said to be hungry and thirsty to eat drink sleep to be weary to watch and other like because these befal all mankind but other
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded