of bread not in Bethlehem Judah but in Bethlehem in the Tribe of Zebulon Jos 19.15 That is they seek him for their loaves in their own habitation so Zabulon signifieth As the Scribes who told the Wise-men that Christ should be born in Bethlehem They themselves went not out of their own Town to seek him And thus without doubt and question the greatest part of men seek Christ they will not go out of themselves to find him they would have him come to them they will not go to him This is the reason of so much sighing and groaning wherein many men place a great part of their Religion They would find Christ and not forsake their Covetousness their Envy their Hatred c. their Country No no 't is impossible All say we are in our Country But 't is hidden Manna Therefore Bethlehem signifieth the City of War as well as the City of bread and it is called the City of David the Warriour Luke 2. and it signifieth thus much to us that we cannot feed on the bread unless we fight for it It is said of the Inhabitants of the Isles called Baleares that their Children were so brought up that they must not eat except first they shoot down their meat He that will not labour shall not eat the bread of life Labour for the Meat that endures to everlasting life to them that thus labour and travel Christ whom we seek promiseth to manifest himself He that hath my Commandements and keepeth them I will manifest my self unto him John 14.21 To these he promiseth refreshment out of the true Bethlehem To him that overcometh saith he there 's Bethlehem the house of War To him I will give to eat of the hidden Manna there 's Bethlehem the house of bread Revel 2.17 Having thus found Christ in Bethlehem as the Lord instructed the Wise-men so let me advise and remember you By no means tell Herod tell not the Herodians a generation of murderers that crucifie the Lord of life in his Childhood and weakness 2 Cor. 13. Who as Pharaoh gave order that the Children of Israel if Males and likely to prove strong should be put to death Exod. 1. Such Pharaohs such Herods there are I mean Corrupters of Youth who put to death the young Israelites whatsoever good is like to prevail in themselves and others Like Pharaoh's Locusts who devour every green thing the righteousness of Children that they meet withall Exod. 10.15 So Christ the Righteousness calls himself the green tree Luke 23.31 Or if they seem more fitly so to be compared like the wild Asses as the Lord describes them Job 39.8 The rangers and ramblers who search after every green thing O take heed of such wild Asses such Locusts such Pharaohs such Herods Herod put his own Child to death with the rest that so he might be sure he thought of the death of Christ Vide Macrobius libr. 2. Satur. cap. 4. And to avoid them having found Christ return thou as the Wise-men did another way Thou camest perhaps by the way of Envy return by Charity Thou camest by the way of Anger return by Patience and Meekness Thou camest by the way of Covetousness return by the way of Liberality Thou camest by the high-way of Pride return by the lower-way of Humility So shalt thou return unto thy Rest and the Lord shall be with thee and prosper thy Journey To him alone be Glory and Honour for evermore The Ancient Church left out the Venite this Day to signifie their readiness to believe and obey the Gospel without invitation Durand de Festo Epiph. NOTES AND OBSERVATIONS UPON MATTHEW IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was Jesus led of the Spirit into the Wilderness to be tempted of the Devil THe last day ye heard John Baptist The voyce of the Lord crying in the Wilderness Now our Evangelist tells us how the Lord himself being baptized of John is led by the Spirit into the Wilderness there to be tempted of the Devil And as this day ye heard a preparation to Battel So these words present us with a preparation to a Combate and that the most notable c. See Notes on Matth. 4.4 In the Words we have these divine Truths 1. Jesus was led by the Spirit into the Wilderness 2. He was led to be tempted of the Devil 3. He was then after his Baptism led Let us here enquire 1. What Wilderness this was 2. And what Spirit he was led by into this Wilderness 1. There were many Wildernesses in the Land of Israel that here mentioned is said to be that between Jerusalem and Jericho which was wont to be infested not only with wild beasts but also was infamous for theevery saith Eusebius whence the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent shedding of blood there where was a Garrison kept for defence of Travellers Of this place our Lord makes mention in that Parable or History either we may call it Luke 10.30 In this Wilderness our Lord was with the wilde beasts Mark 1.13 And it is more likely that this was the Wilderness for in it is that Mountain which is called Mons Diaboli as being that exceeding high Mountain whence the Devil shewed our Lord all the Kingdoms of the World and the glory of them 2. What Spirit was he led by into this Wilderness Answer Surely by the Holy Spirit for so the Syriack Interpreter saith expresly And St. Luke puts it out of question for having spoken of our Lords Baptism and the descent of the Holy Ghost upon him chap. 3.22 after his inserting of our Lords Genealogy chap. 4.1 he continues the History thus Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness The end of this our Lord 's leading into the Wilderness we shall find in the following point of which hereafter Mean time we cannot but take notice of the correspondency between the Type and the Truth Israel is Gods Son his first-born Exod. 4.22 and the Scripture was fulfilled in Christ which saith of Israel Hos 11.1 Out of Egypt have I called my Son Matth. 2.15 And as the Lord brought his Son Israel out of Egypt into the Wilderness even so the Spirit here leads his Son the Lord Jesus into the Wilderness Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people Levit. 16.21 22. And the Lord hath laid upon him the iniquity of us all All Christs actions and passions are our instructions Since therefore the first rule our Lord gives us is self-denyal renouncing of our selves he figures out that first rule unto us in his first exercise going into the Wilderness whereby the Ancients understood self-denial and renouncing of the world for what better represents the emptying of our selves than a Wilderness where there is want of all things Such a Wilderness our Lord Jesus was led into by
service of other Gods how much better it is to be a prisoner in the prison of the Law or to be prisoner of Jesus Christ than to be a prisoner in the Devil's prison Observ 3. In the way of Life is Freedom Peace Love Delight When we go out of this way into the way of sinners and will by no means agree with our adversary in the way but are delivered unto the Judge from thenceforth we lose all our Freedom Love Peace all things are turned to rigour and austerity This imprisonment wholly unmans the man A man saith Aquinas is Dominus sui Actus he hath power over his own actions as to do or not to do to do this or that is contrary when he is now Satan's Captive all his power is lost he hath no more power of his own actions nor of his own will or affections and therefore is he said to be bound hand and foot actions and affections he hath no more power to do will nor desire to do so and being bound hand and foot he is cast into prison as a thing without any power to move it self as a dead body without a soul so as the Prophet Esay speaks of Shebna Esay 22.18 The Lord will violently toss thee and turn thee like a Ball in a large Countrey Observ 4. Note hence the goodness of God He doth not cast us into inextricable and unavoidable evils all at once but by degrees He is long suffering towards us so that although he might take advantage of us at any time while yet we are under the Law as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he bears with us and this we shall see in the Son of God who suffers in us See Notes on 2 Pet. 3.15 Repreh The foolish Sons of Epimetheus who have only an after-wit when they have learned misery by their own experience and would no otherwise understand neither by the precepts of the Law nor by the examples of others such as these the Lord sends to the fowls of Heaven Jer. 8.6 7 8 9. I have hearkned and heard but none spake aright He is not his own man but in the power of another quò iste velit as the Drunkard we say is not his own man the same may be said of all Satan's prisoners A prison hath its name from prehension or apprehension laying hold upon one and then he becomes a prisoner according to our Law upon any action civil or criminal Howbeit the Civil Laws moderate prisons according to the causes of imprisonment as that the prison ordained for debtors or such as are detained for further examination more gentle That which is appointed for punishment of exorbitancies as of loose debaucht persons Prodigal men Dicers Carders and the like more severe That which is ordained for the punishment of more grievous crimes as Murder c. that had torment annexed to it Thou shalt be cast into prison With the Ancients is Wisdom Job 12. and that Wisdom both of the Common-wealth on Earth and that in Heaven and the former in order to the later For so we find that the Wise Men who of Old governed God's World they ordered three sorts of Prisons and that three sorts of men should be cast into those prisons 1. The first that whereinto rude and unmannerly persons should be put that in the night time they might be instructed by learned and good men in the precepts of honest Arts and Trades and good manners and so framed and fashioned to live in a Christian Common-wealth 2. The second Prison was that whereinto Debtors were cast that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life which commonly brings men into debt and danger 3. The third sort of Prison was that into which enormous persons were cast as guilty of notorious crimes which rendred them unsafe for humane society whence they were shortly to be brought forth to condign punishment and therefore Tully calls Carcerem vindicem nefariorum manifestorum scelerum If the first of these took effect the other two would not be so needful for by seasonable and timely correction and instruction in the first prison men might be so well informed and prevented that they would not be in danger of the other two prisons It was long since observed by a very wise man that the Judicatures of the Magistrates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors but as for the prevention of evil doing that men might not proceed so far as to be Malefactors and suffer punishment herein they were too remiss and slow that they were wont to punish malefactors when they found them but not take course to hinder them from being such That they were wont to cast men into prisons condemn them to death for Thefts Burglary Murders but not to take course and use means for the preventing such mischiefs as should deserve Bonds Imprisonment and death it self as to take order for the training up of Youth in vertuous principles leading to the fear of God to cause those to whom their Parents leave large portions to learn honest trades The German Noble Men wisely foreseeing the constant inconstancy of all outward things have both themselves learned and caused that their Children should learn some trade or other to keep them busie to prevent idleness which commonly is the bawd to lewdness to restrain prodigal young men from wastful expenses as they give a Governour Curator to mad men I know well what is wont to be alledged in this case what our Lord said may I not do what I will with mine own Mat. 29.15 Yes but this was spoken by our Lord in the person of a wise House-holder not in the person of young men void of understanding who have no guide of their Will no rule of their exorbitant foolish and hurtful lusts which fight against their souls These may not ought not to do whatsoever they will with their own Such as these need a guide of their youth to keep them from Harpies and Birds of prey from Drunkards Gluttons Gamesters Cheaters from Trappans and Hectors Cheaters There 's need of a new Letany to pray against such prodigious Villains as this later age hath brought forth And should it be lawful for young men to spend their estates and their strength among such as these May they do what they will with their own It is a wise provision of our Law Interest Reipublicae ne re sua quis malè utatur It concerns the Common-wealth to provide that none use ill what he hath Take survey of the prisons But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven It doth so but yet its fit enough in order unto the Common-wealth in Heaven and to prevent betimes and to direct those of the Common-wealth on Earth that they may be fitted for the Common-wealth in Heaven
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
an Apostate there he leaped out again unwashed saying he feared the Bath would fall because Cerinthus was in it an enemy of the Truth Iren. lib. 3. chap. 3. Tertullian gives a very satisfactory reason in his Book de Poenitentia Such an Apostate saith he who returns by his disobedience to his former sins doth he not seem to say That he prefers the Devil before God himself for he seems to have tryed both and compared both and now upon experience to give his judgment that he is the better master whose servant again he chuseth rather to be And whereas by repentance of his sins he was reconciled unto God by repenting of his repentance he becomes reconciled unto the Devil And therefore he becomes so much the more hated of God by how much the more he is accepted of his rival the Devil Obser 1. Hence it follows that the Church of Christ of which he speaks in this place must be a Congregation of self-denying faithful and obedient men sanctified pure c. for such a Church must be of a life most contrary to the life of the Heathens and Publicans Otherwise if the Church here meant may be allowed her spots of deformity and her writness of the old man of sin mark what must necessarily follow That the Church judging and the sinful offender judged are of one and the same condition sinful men all only differing either in the several kinds or at the best in the several degrees of sins Happily the Church judging may be covetous the party to be judged prodigal and wastful that the wicked shall judge the ungodly a sinful Church excommunicate a sinful member of that Church which is tantamount That Satan shall cast out Satan Yea hence it may come to pass that a Church or Congregation of Heathens and Publicans may excommunicate and cast out a member of the true Christian Church according to that in the Epigramm That one sober man among a company of drunkards was censured by all as the only drunkard Lest this might seem less probable unto any one or two instances without exception will prove the truth of it The Sanedrim or great Council of the Jews consisted of the most learned in the Law and the most Religious in that Nation yet were they the men who condemned the Prophets to death so that it could not be that a Prophet should perish out of Jerusalem Luk. 13.33 34. Yea that very representative Church of the Jews judged our Lord Jesus Christ worthy to die c. The like we may say of the Latin Church that now for many years it hath condemn'd men to death for Hereticks and Schismaticks who have been living members of the true Church of Christ Yea may we not say the like of the present visible Church as it is called that since it teacheth that no man is able either of himself whereof there is no doubt or by any Grace received in this life perfectly to keep the Commandments of God but doth daily break them in thought word and deed may we not say of such a Church that so breaks the Commandments of God daily in thought word and deed that they will condemn for Hereticks and men of erroneous Judgements such as can truly say with St. Paul I know nothing by my self I am able to do all things through Christ that strengthens me Phil. 4.13 Those who keep the Commandments of God and have the testimony of Jesus Christ Rev. 12.17 and 14.12 Here are they who keep the Commandments of God and the faith of Jesus 22.14 I doubt not but such a representative who profess daily to break the Commandments in thought word and deed would condemn even every such one as should profess the keeping of Gods Commandments yea the possibility of keeping them Nay since the Jewish Church it self never delivered so absurd a tenent but rather taught the contrary I doubt not but if our Lord Jesus Christ should again converse in the flesh a Representative Church of such a Faith would put him to as shameful a death as the Jews themselves did By all which it's evidently necessary that that Church which excommunicates a sinful Member as an Heathen and Publican be it self an holy faithful pure and obedient Church otherwise no doubt it were better to be an Heathen man and a Publican than a Member of such a Church Obser 2. Of what account incorrigible and impenitent men ought to be with the Church of God even as the Heathens and Publicans Obser 3. He who neglects to hear the Church he must be in no worse estate than an Heathen and Publican Our Lords warrant extends no farther and therefore we ought not by any means to enlarge it That Rule in the Civil Law is here to take place in poenalibus odiosis litera sequenda est The letter is the rule in all penal laws which we must not exceed In other cases favores ampliandi favours are to be increased not punishments And therefore it 's worthy the inquiring by what authority or warrant of the Lord Jesus the Church can exceed or go beyond this censure Let him be an Heathen and a Publican Our Lord saith not if they hear not the Church then confiscate their goods and imprison their persons this is worse than the Pharisees who make a man a bankrupt together both in body and soul It 's evident that the Lord Jesus neither exercised any further power nor gave be any other authothority to his Apostles nor did they practise any such nor gave any such Rule to the Church according to which they might force men See Notes on Gen. 24.1 2. But the truth of God will suffer And what course do men take for recovery of Gods truth the person offending is produced His Judges say do you recant of your errour the party accused answers I know not that it is an errour I would be convinced by argument out of the word of God You are not called for to dispute but to recant So I would saith the other if I were perswaded that it were an errour and not the truth of God The issue of all is Away with such a fellow from the earth Exh. Hearken to reproof while it is yet time To day while it is called to day harden not your hearts The time may come that we may desire a Reprover neither be heard for our selves nor others Luk. 16. NOTES AND OBSERVATIONS UPON MATTHEW XIX 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold one came and said unto him Good Master what good thing shall I do that I may have eternal life And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandments YE heard lately part of a Dialogue between an Host and his guest These words present us with part of another Dialogue between a Master and one who would be his Disciple wherein we have
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
Gentiles long ago for an atonement and satisfaction for their sins but mean time nor consider nor know that these things are acted at this present day and they themselves have been and are the Crucifiers and Murderers of the Lord Jesus Christ And that the Lord not only declares and shews forth what he hath suffered but requires also a like suffering of us that we also drink of his Cup and be baptized with his baptism Consol The Lord propounds this as a promise to James and John and indeed what great comfort is it to have Death and Life c. all Communion with the Lord Jesus to be his Conviva his Guest his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink with him at his Table It is a bitter Cup a Cup of deadly wine it s a yoke an heavy burden Yea but it 's his burden it 's his yoke it s his cup and that makes the bitter potion sweet that makes the yoke easie and the burden light Joseph dined with his Brethren at Noon Gen. 43.16 The true Joseph is with his Brethren in the heat of their persecution and tribulation Mat. 13. Exhort To this holy ambition to sit at the right and left hand of the Lord Jesus in his Kingdom NOTES AND OBSERVATIONS UPON MATTHEW XXI 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the multitudes that went before and that followed cryed saying Hosannah to the Son of David THe meaning of these words is more intricate than perhaps the Text promiseth at the first view and therefore beside the known Argument matter of the greatest consequence in the world our own Salvation and the Author of it the difficulty of the sence also will require our best attention The Pole-star which must give Light and guide our Meditations herein is the Original seat of these words Psal 118. which by consent of Jews and Gentiles Ancient and Modern is for to be understood of the Messiah or Christ the Saviour of the world whereof vers 22. is alledged by St. Peter Act. 4.11 1 Pet. 2.4 touching our Saviour and by our Saviour concerning himself Mat. 21.42 and in the 25. vers is contained expresly the principal part of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord c. Blessed is he that cometh in the Name of the Lord. Which words 't is plain are a Prayer into God for the Saviour of the world and that God would prosper the work of Salvation in his hand This was so well known unto the Ancient Jews long before our Saviours Coming in the flesh that whereas God had commanded them to keep the Feast of Tabernacles the fifteenth day of the seventh moneth and to continue it seven dayes and to take unto themselves boughs of goodly trees branches of Palm-trees boughs of thick trees and Willows of the brook and so rejoyce before the Lord their God Levit. 23.39 40. They observed the same Ceremonies and used this part of the Psalm which I now read as a Collect Prayer Anthem and Thanksgiving proper for that Feast So that this Feast of Tabernacles resembles our Feast of Christmas wherein the people are commanded to dwell in Booths in remembrance of their dwelling in Booths when they came out of Aegypt And we keep our Christmas Ceremonies in commemoration of Christs taking our flesh for his Tabernacle and dwelling with us Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt or took his Tabernacle amonst us or in us This Feast they kept with the greatest Joy and expressions of it as could be imagined as our Feast of Christmas is wont to be Luk. 2.11 They had their Hosannahs Songs proper for that Feast As anciently and yet in some places we have our Carols at our Feast of Christmas only I do not read that ever they were wont to sit up all night at play or like debaucht Unthrifts prodigally and foolishly lost that at Gaming which they or their Friends for them had hardly gotten the year before No nor that they were wont to be drunk then nor that they revelled or rambled all night No no the Lords Feasts were Holy Congregations Levit. 23. They sung they did not roar they sung Hosannahs not drunken Catches they had decent expressions of joy and gladness and harmless recreations of their bodies and minds such as befitted the God whom they served and the Feast which they kept unto him because our Feasts have not been so kept they are turned into mourning Now because amidst all their joy and jollity at this Feast they ordinarily used this word Hosanna it became vulgar and familiar insomuch that the boughs and branches of trees which they then bare in their hands were called Hosannahs ab adjuncta ipsis acclamatione saith Elias Thisbites whence facere Hosanna and nectere Hosanna was to make such a bundle of boughs as they bare at that Feast nay they scarce prayed or praised but Hosanna was at an end of it So that Hosanna generally is either a Prayer for Christ or a joyful Song for the Coming of Christ According to this double use of it I may divide the Text into an earnest Prayer for our Saviour into an honorifical and joyful doxologie congratulation or acclamation for the coming and welcoming of our Saviour 1. The People pray unto praise God for their deliverance and salvation 2. The Prayer is Hosannah 3. They that go before and they that follow after say Hosannah The joyful acclamation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his welcome with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the parties honouring congratulating and making acclamation They which went before and they which followed after cryed Hosannah unto the Son of David Hosannah then according to the first and fundamental use of it is a Prayer for our Saviour The Text in the Hebrew Matthew set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek being not able to express it in the Text make Hosannah We turn it Save now I beseech thee O Lord. And why might it not be so turned in the New Testament save now or save we pray thee but the Hebrew word must still remain Hosannah Those Hebrew Syriac and Chaldee words which are named in the New Testament whether with a Translation annexed as Abba Acheldama Abaddon Ephphata c. or without a Translation as Allelujah Mammon Belial and here Hosannah are left in the New Testament not only because 1. The Jews whence all Christian Gentiles took their Religion used them most frequently but also 2. God would so honour his Word that prophane men should not altogether contemn it for perspicuity and plainness and 3. That the obedient Seeker might still have somewhat to seek for 4. And that the Priest might have some honour at whose mouth the people till they grew too wise should seek the meaning of Gods word and seek the Law at the Priests mouth till they were corrupted and became vile Mal. 2.8 9. These are reasons very probable but others
self-love and a strong fancy enstates them in joy unspeakable Whence have they learned this doctrine whence but from their impostors and deceivers who come in the Name of Christ and deceive many our Lord warns us of them twice vers 11. and again vers 24. and then superadds a serious warning and we find great need of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 25. for look through the Word of God and see where the everlasting Joy and Kingdom of Glory can be obtained by other means than by suffering the Cross Rom. 8. 2 Tim. 2.11 1 Pet. 5.10 And in the Text the Lord promiseth to those who suffer with him and sorrow to repentance that they shall see the Son of Man coming in the clouds of heaven All the labour of the Impostors and Deceivers is to perswade men that they shall obtain everlasting joy without mourning that they shall enter into Life some other way Joh. 10.1 This is the principal scope the false Prophets and Deceivers aim at Consol To the Tribes and Families of the Earth especially to those who are of the Stock of Abraham Act. 13.26 that is Believers Rom. 4.12 16 24. Gal. 3.26 27 28 29. See Notes on Gen. 12.1 But must we be alwayes mourning Is there no hope of such a state wherein sorrow shall flee away There is indeed such a state but this Indolentia this joy without sorrow and mourning belongs not to the Tribes of the Earth who bear the Image of the Earthly none but to those who bear the Image of the Heavenly Heb. 12. But this belongs to another Tribe the Tribe of the heavenly even the Lords Tribe Psal 122.4 The Psalmist speaking of the true Jerusalem Thither the Tribes go up the Tribes of the Lord to give testimony to Israel These Tribes are called the Tribes of the Lord even the spiritual and heavenly minded ones who have known the Lord from the beginning who is indeed their beginning and they his off-spring his Children who grow out of him as branches from their stock and so his Tribes Thither the Tribes ascend the Psalmist tells us Psal 84.5 that there are ascensiones in corde they ascend to testifie to Israel even the true Israel of God that the Deity dwells among them Chald. Paraphrase when they come to praise his Name as when two or three are gathered together in his Name he is in the midst of them Mat. 18.20 yea to testifie against the rebellious and ungrateful Israel the manifold benefits they have received of Christ and their great unthankfulness who rejected him and crucified him so that the Tribes of the world the Gentiles enjoy the Promises which were made unto the Tribes of Israel these Tribes of the Lord testifie to the Tribes of Israel Crucianum Deum as St. Hilary calls the Lord Jesus the Crucified God These are the Tribes of the Lord who shall sit and judge the twelve Tribes of Israel Mat. 19.28 Exhort Let us now mourn lest we then mourn let us now sorrow to repentance lest we then sorrow to desperation Luk. 6.25 Wo to them who now laugh for they shall mourn This mourning is inferred from the appearing of the sign of the Son of Man in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then when they see that sign Then shall all the Tribes of the Earth mourn That we may be the more affected with this sign we must know it is luctus pro unico mourning for a Son an only Son Zach. 12. Murder is one of the greatest sins simply the greatest against our Neighbour all other leave a Being this takes away the Being it self Means To produce this mourning are the preaching of the word whence follows that mourning Zach. 12.11 As the mourning of Hadadrimmon in the valley of Megiddo where Josiah was slain 2 Chron. 35.22 When Gal. 3.1 before their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is described and crucified wherefore he saith Weep not for me but for your selves But alas we have not been conformable to his death we come short we have not run our race of Patience it hath not had its perfect work we are not yet redeemed from Earth not yet born the Image of the Heavenly not yet engrafted into the likeness of Christ's resurrection though we profess much Love yet we daily wound him wherefore he saith what are these wounds in thy hands he answers such as I have received in the house of my friends such as with their mouth make shews of love but within are full of envy Exhort See ye refuse not him that speaks from Heaven NOTES AND OBSERVATIONS UPON MATTHEW XXIV 37 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as the dayes of Noah were so shall also the coming of the Son of Man be For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage until the day that Noah entred into the ark And knew nothing untill the flood came and took them all away so shall also the coming of the Son of Man be I Have noted already many things concerning the sign of the Son of Man in Heaven vers 30. wherein we have signum signatum the sign of the Son of Man the Son of Man himself appearing which apparition and coming of the Son of Man is further described by the certainty of it and the time and manner of it secret and suddain The words contain a prophetical-parallel-comparison or similitude and that either contract and brief or explicate and opened more at large 1. Contract and brief vers 37. 2. Explicate and opened more at large in vers 38 39. 1. In the contract similitude we have these particulars 1. Noah and the Son of Man are parallel 2. Noah had his dayes 3. The Son of Man hath his coming 4. The dayes of Noah and the dayes before the coming of the Son of Man are also parallel 2. In the explicate similitude we have these Divine Truths 1. In the dayes before the flood they were eating and drinking 2. They were marrying and giving in marriage 3. Noah entred into the Ark. 4. They were eating c. until that Noah entred into the Ark. 5. The flood came 6. The flood took them all away 7. They were eating and drinking c. and knew not until the flood came and took them all away 8. The coming of the Son of Man shall be even so Noah and the Son of Man are parallel in their like Birth and Name Death and Life and Resurrection 1. In their Birth Lamech was a poor depressed humbled man See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 5. and he was the Father of Noah And though the Lord Jesus came of the Seed Royal even according to the flesh yet were his Parents poor depressed and humbled so that he was born in an Inn and in the stable of the Inn. Nor did he improve the fortune of his mean Parentage for he had not where
28.12 Where saith he is wisdom found and where is the place of understanding man knoweth not the place thereof nor is it to be found in the Land of the Living i. e. in the Land of proud men who sin in their life as the Chaldee Paraphrast turns it vers 22. destruction and death i. e. death and sin say we have heard the fame thereof with our ears at length he concludes vers 28. Behold the fear of the Lord is wisdom and to depart from evil is understanding Dan. 9.13 Rom. 12.2 This wisdom is daily more and more reveiled by our daily mortification by our daily dying unto sin for when we mortifie our members that are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry When we put off the mortal garment of anger wrath malice blasphemy filthy communication lying and the like then we put on the New Man which is renewed in Knowledge Col. 3. For as at the death of Christ the veil of the Temple was rent from the top to the bottom and the SANCTVM SANCTORVM appeared so at our conformity unto the death of Christ Aperta est nobis intelligentia Scripturae magna parva Sacramenta sunt manifestata Hug. in Mat. 27. That 's the first veil velamen peccatorum the veil of sin to be removed from our hearts the second is velamen carnalis cogitationis de carne Christi the veil of carnal conceits and imaginations of Christ according to the flesh to be removed from our minds under which are hidden in his Deity the treasures of Wisdom and Knowledge This hath been found to be a cause by accident of that which excludes per se out of the School of Christ for thus whiles the Jews gazed only upon Christs humanity they lost the knowledge of his Deity Examples are obvious Joh. 6.8 Such carnal conceits of Christ produce no other than carnal affections thus too mâ—ny reason in effect at this solemn feast of our Lords incarnation now drawing on Christ was at this time born 't is Christmass therefore let us sit down to eat and to drink and rise up to play or rather let us sit down to eat and to drink and sit up all night at play whereas were our Meditations fixt upon his Deity God would make known unto us what is the riches of the glory of this mystery which is Christ in us Col. 1.27 yea we would earnestly desire that Christ might be conceived formed and born in us Gal. 4.19 For know ye not that Christ Jesus is in us except we be reprobates 2 Cor. 13. Hence it is that our Saviour takes us off from carnal thoughts of himself The flesh saith he profits nothing Joh. 6. And it is expedient for you that I go away for if I go not away the Comforter will not come unto you We must first be weaned from carnal thoughts and then the Spirit will teach us spiritual understanding Quem docebit scientiam quem intelligere faciet auditum ablectatos à lacte avulsos ab uberibus Isa 28. If I go away saith our Saviour I will send the Comforter or Teacher unto you who shall lead you into all Truth for Nisi carnis presentia subtrahatur spiritualem gratiae plenitudinem mens occupata non admittit saith St. Bernard These veils removed we must then humbly and obediently search the Scriptures which are able to make us wise unto Salvation we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search them as he that digs in a Mine searches the hidden treasures we must pray for wisdom to the Author of it Jam. 1. So we shall be no longer without but be able to understand a Proverb and the interpretation the words of the wise and their dark sayings Prov. 1.6 For if thou cryest after knowledge and liftest up thy voice for understanding if thou seek her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord for the Lord giveth wisdom out of his mouth cometh knowledge and understanding And then what remains but that in an holy life and godly conversation we glorifie the great reveiler of Divine mysteries for herein is my Father glorified saith the Son that ye bring forth much fruit so shall ye become my Disciples Joh. 15. And if these things be in you and abound ye shall neither be idle nor unfruitful in the acknowledging of our Lord and Saviour Jesus Christ for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord Jesus Christ 2 Pet. 1.5 8 and 11. Thus Daniel prayed for the Revelation of a Mystery obtained it and then praised God Dan. 2. And because it is his gift to know that he is the giver of wisdom saith the wise man and that it is he that giveth us means to attain unto the knowledge of Divine Mysteries Let us praise and bless and glorifie his Holy Name in all these Gratias agamus Domino pro fundatoribus benefactoribus nostris benedictus in illis sit deus noster qui creavit Coelum terram Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen More NOTES and OBSERVATIONS on MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe same reasons which moved me first to make choice of this Argument the common desire of Knowledge especially the knowledge of Mysteries fit for a learned Auditory such as this is The listening after News the greatest trade that 's driven at this day especially touching matters of State when every man is or would be a Statesman the secrets and mysteries of a Kingdom such as this Text holds forth And very seasonable it is now when the Lord is shaking all the Kingdoms of the Earth to speak of such a Kingdom as cannot be shaken Hebr. 12.28 These reasons I say which moved me not long since to make choice of this Theme for this place the same perswade me to continue it Ye may perceive I have not so much changed that Text in Mat. 13.11 as only taken the parallel thereunto and this I have done only for Explications sake for we have in this the very same Divine Truths which are in that only which is the benefit and excellency of parallel Scriptures they are by the parallel more clearly opened and explained I shall but remind you of them and so proceed where I then left 1. God hath his kingdom the kingdom of God 2. There is a mystery or there are mysteries of the kingdom of God 3. The Disciples know these mysteries 4. It is given to them to know them 5. To those who are without all things are in parables 6. Vnto the Disciples it is given but to those that are without all things are in parables I dispatched the
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
from your sins ye became servants to God or else 2. By righteousness is here understood that which Divines and Philosophers call Universal Righteousness and so that which is here called Righteousness vers 16. is called Obedience Of this Righteousness the Poet speaks in that known Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness all virtues are contained which as that river which watered the Paradise of God divides it self into four streams these the Philosophers call the four cardinal Virtues the very same which Solomon summs up Wisd 8.7 Righteousness saith he teacheth temperance and prudence justice and fortitude In a word the Righteousness here meant is either 1. The God of our Righteousness Or 2. The Righteousness of our God Nor is it much material in whether of these two Notions we conceive of Righteousness when the Apostle exhorts us to yield our members servants thereunto since God and Christ cannot be served of us but by our service unto Righteousness and when we serve Righteousness then we serve God and Christ Thus much our Apostle teacheth Chap. 14. of this Epistle He that in these things i. e. in righteousness peace and joy serveth Christ he is accepted of God and approved of men and Zachary in his Hymn That we serve God saith he in holiness and righteousness Yet howsoever we take that phrase it 's but an improper speech for surely a Righteous man cannot properly be called a servant unto Righteousness since a servant is in bondage and obeyeth out of fear Rom. 8.15 Ye have not received the spirit of bondage again to fear and by constraint and compulsion of the Law Gal. 4.3 When we were Children we were in bondage under the rudiments of the world But the Law was not made for a righteous man 1 Tim. 1. and he whom the Son makes free is free indeed So much we confess that his service is perfect freedom And St. Austin Liberalitèr servit qui Domini sui voluntatem libentèr facit therefore the Apostle excuseth this phrase in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I speak after the manner of men because of the infirmity of your flesh Such is your weakness you conceive in the beginning of your obedience that to work the works of Righteousness is a kind of servitude and bondage it is not so yet because your obedience comes off with pain and difficulty by reason of your weakness I call it service so Oecumenius and others understand it Unto this service we ought to yield our members The Metaphor I told you was taken from the plyable submission of the Beast the Horse or the Ass unto the rider And there is a double necessity enforceth this duty both 1. Praecepti of Command for 't is Gods command grounded on the right of Creation Preservation first Covenant and second Covenant and Redemption And 2. Necessitas Medii for having as it were cast our rider and said in effect that we will not have him to reign over us and so become like the Horse and Mule without understanding and like the beasts that perish Most necessary then it is that if we would recover our former lost happiness for it is the happiness of a beast to serve saith Aristotle we again submit our selves unto our God and become again unto him as a serviceable beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the patient Ass that our Saviour rode upon Such a Beast David professed himself Psal 73.22 I became even as a beast with thee and the New Jerusalem shall be filled with such men and such beasts Jerusalem shall be inhabited as towns without walls for the multitude of Men and Cattle This reproves the more than brutish restiveness of disobedient men who rather yield their members servants to uncleanness and iniquity than unto righteousness But this Point is a Theme too large to be fully handled at this time let us therefore use it only as the Apostle hath left it unto us by way of Exhortation unto our selves That we would yield our members servants unto righteousness Nothing hath been hitherto spoken but may serve for a reason inducing to the performance of this Duty whereunto we may add this consideration That since we must needs serve one of these two Masters Uncleanness and Iniquity or Righteousness and Holiness 1. How filthy and abominable how unjust the service of sin is it 's a service to uncleanness and to iniquity 2. It 's a fruitless service how shameful What fruit had ye in those things whereof ye are now ashamed the wise man answers There is no fruit no reward unto the evil man Prov. 24.20 3. What no reward at all the Apostle answers That the wages of sin is death let no man deceive you with vain words calling sin by names of diminution as infirmity frailty weakness tricks of youth for these things the wrath of God comes upon the children of disobedience Ephes 5.6 one such trick of youth cost all the men of Sechem their lives Gen. 34. and may cost us our souls 5. Add to this the Plagium what have we to do with anothers servants our members are not our own for know ye not that your bodies are the members of Christ 1 Cor. 6.15 5. The justice and equity in giving God his own our members are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 6. The dignity of his service gloriosum est sequi Deum it is to be truly free without his service all other freedom is slavery 7. The reward of his service it hath the fruit unto holiness and the end everlasting life Unto which many like motives might be added had we not already yielded our members servants unto righteousness yet seeing our eternal happiness or misery is concerned let us examine whether so or no. A servant is instrumentum and therefore because an instrument he is moved and directed wholly by the will of his Lord his Agent but he is animatum instrumentum a man he is and some active power he hath through God enabling to will or not to will to do or not to do somewhat that 's implyed in that he is exhorted to yield but being not sui juris but subditus alienae voluntati that power he hath of yielding is to be directed by his masters will and what he doth is with an eye to him and for his masters sake So that the obedient servant of Righteousness in all and every act he doth per se obeyes his masters will I say per se for if at any time he do otherwise it 's wholly beside his own will as a knife or axe hath a power to cut and cuts well if being guided by a discreet hand but being not guided by that hand may fall and cut what and how it should not but that is by accident and therefore the falls of the servants of righteousness are called by the names of such actions as argue contingency and such as no man of purpose would willingly do wherein
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
must not grosly conceive any corporal or bodily participation of the one or the other as the Jews did Joh. 6.52 How can this fellow give us that flesh of his to eat But we are to understand it according to that Analogie which earthly and bodily things have to heavenly and spiritual Edere est credere to believe is to receive the body and blood of the Lord Jesus Thus we call Communicating receiving when we believe receive and partake of that Mystical and heavenly food But here we must say as the Deacon did Sursum corda The Deity stoops low when it condescends to our ordinary natural actions We must here conceive a mystical partaking of Christ for the more distinct understanding of this we may consider the mystical eating the Body and drinking the Blood of Christ both 1. In similitude And 2. Dissimilitude unto the partaking of earthly and bodily food 1. To eat it is to partake of the nourishment 1 Cor. 10.17 18. As for the similitude unto the participation of bodily food the Bread Flesh or Meat you know is first masticated or ground with the teeth whence it 's conveyed into the stomach where by the heat partly of it and of the neighbour parts it looseth it self and is turned into Chyle and thence after discretion or separation made of the good from the bad it 's transmitted into every part as every part hath need 2. As for the Wine or whatsoever liquor else we drink it goes down as we say without chewing and after a like change and distinction made in the stomach it accompanieth the more solid meat throughout the body Even thus the heavenly Manna is to be received that is believed Joh. 1. Col. 2. Thus it is to be chewed and ruminated and meditated upon as the Isralites said of their Mannah What is it And so transmitted into the judgement the stomach as it were of the Soul which destributes to every part and faculty supply of the heavenly food For the enlivening and convenience of this food The Spirit accompanieth it For it is the Spirit that quickens Joh. 6. and helps our weakness of concoction Rom. 8. as Wine helps to digest solid meat Thus far they agree and many more resemblances might be found between them But the dissimilitude is greater For 1. Although our corporal food be turned into our bodies and receives a life from them yet Christ the Spiritual food is not so to be transformed into our Souls nor does he receive life from them But contrariwise this heavenly nourishment transforms our Souls and Assimilates them unto it self as the Cion or Graft suppose of an Apple or a Pear is not changed into the Nature of the stock which parhaps is a Thorn or a Crab but it turns the stock into its own Nature So saith St. James Chap. 1.21 Receive with meekness saith he the engrafted word which is able to save your souls To this purpose is that of the Apostle By one Spirit saith he we are all baptized into one body c. And we have been all made to drink into one Spirit 1 Cor. 12.13 2. Nor doth this nourishment receive life from us but gives life unto us for the case is different in this exceedingly Our bodies must first live before they can be nourished for a dead body cannot be nourished But except ye eat the flesh of the son of man and drink his blood ye have no life in you saith our Saviour Joh. 6.53 And the bread that I will give him is my flesh which I will give for the life of the world vers 51. And he that eateth me even he shall live by me vers 57. 3. A third dissimilitude is the Belly cleanseth Meats Mar. 7.19 But this Meat cleanseth us Bodies and Souls Joh. 13. 5. To shew forth the Lords death what is it but to be conformable thereunto as the Apostle speaks Phil. 3. It also seems to have respect unto that custom of the Jews in the Passover To reveil the Mysteries of it unto their Children which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindl in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how by eating this Bread and drinking this Cup do we shew forth the Lords death The Analogie seems to be this The Bread we eat and Drink we drink looseth its own Nature and becomes of the same Nature with our Bodies to which they are adjoyned Even so by eating the Flesh of the Son of God and drinking his Blood we become one with him and he one with us and being thus joyned unto him we become conformable unto his death The cause of this why they who eat the Flesh of the Son of God and drink his Blood shew forth the Lords death till he come who can it be but God himself who as he alone can give the thing signified so also to him alone it belongeth to appoint the signs 1. Learn from hence who are the worthy Communicants The Text teacheth us who but they who shew forth the Lords death 2. What the Christian calling is which Christ invites us unto What else but the imitating of his death Joh. 12 23 24. Rom. 6.3 Phil. 3. 3. The Christian Profession is no easie Profession strait is the gate narrow is the way compared to the pangs of Child-bearing Joh. 16.21 4. Our Profession of Christ's death it must be made known shew forth the Lords death The like exhortation ye have elsewhere Let your light so shine before men Let your moderation be known unto all men By this shall all men know that ye are my Disciples if ye love one another Exhort Shew forth the Lords death The words may be read thus as others We may be moved thereunto by these Arguments 1. Argument It 's but Reason Rom. 12. 2. Argument It 's most necessary For if we suffer with him we shall be glorified with him 3. Argument It 's an Argument that we love God no greater love than to dye for another 2. Till he come This imports continuation without interruption and extent until Christ come 1. Of the first speak these places Matth. 16. Thou must take up thy cross daily 1 Cor. 15.31 Dye daily proper te mortificamur toto Die Rom. 8. 2. Thou must always bear about in thy body the dying of the Lord Jesus We who live are always delivered unto death for Jesus sake 2 Cor. 4.2 Phil. 1.6 Gal. 4.19 1 Tim. 6.14 2 Pet. 1.19 Repreh 1. It reproves those who have quickly done shewing forth the Lords death They must remember it was the task laid upon us Moriendo morieris and Crucifixion is a long lingering death Far easier it is to dye so than to dye and dye eternally as otherwise we must Repreh 2. It reproves those who will needs be shewing forth the vertues of him that hath called them before they have shewn forth the death of Christ NOTES on 1 ROR. XI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let a man examine himself and so let him eat
of that bread and drink of that cup. LEt us make the Apostles own use of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Probet seipsum Animus cujusque est quisque And the Syriack turns it as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul or himself To try or examine is varied by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.5 The word notes preparations as to consider search discern approbation upon or after examination to approve and allow for good and warrantable The Metaphor is from Metallaries Prov. 17.3 The thing to be tried is the heart soul affection and qualifications of them Prov. 17.3 The fining pot for silver and the furnace for gold but the Lord tryeth the heart The Analogie consists in this especially the dross is burnt up yet the best Metal we mostly approve may prove to be so The Metal left is that we intended in our search so is that holy thing Faith and Christ in our Hearts 2 Cor. 13.5 Prov. 17.3 and is that which we sought for and therefore that is said to be the remnant or thing left as the Church is Rom. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that two duties are implyed in one 1. To seperate the dross 2. To approve the good Metal for good both together Prov. 25.4 2. Motives 1. From the Jews purging out leaven Exod. 12. 2. Lam. 3.40 God will search after us Jer. 17.10 I the Lord searcheth the heart Psal 44.21 Shall not God search it out Zeph. 1.12 He will search with candles Note Whether can we appeal to God to search us Psal 26.2 and 139.23 Zeph. 2.1 2. Confer Notes in Exod. 20. visiting the iniquity c. Means We are to search with diligence as the woman for her silver as God seeks us as silver Prov. 2. quasi qui arat The words contain an express Precept of Examination before Communication In them we have these Divine Truths 1. Let a man examine himself 2. Let him eat of that bread and drink of that cup. 3. Let a man examine himself and so let him eat 4. Whosoever eats unworthily shall be guilty therefore let a man examine himself 1. In the first we have four things to be inquired into 1. The Duty Examination 2. The Articles or Points concerning which examination must be made those are understood 3. The Committee for examination A man 4. The Examinate the Delinquent or party suspected of delinquency the very same man 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 34.3 The ear tryeth words Psal 17.3 Thou hast tryed my heart A Metaphor from Metallaries Psal 66.10 Thou hast proved and tryed us as silver is tryed Zach. 13.9 I will try them as gold is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perscrutatus est penitius intimius Psal 139. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 7. The result then of the significations is this That the Duty contained in the word is a thorough tryal and impartial a close and thorough scrutiny and search and upon search a choice and approbation of what is good a judging and condemning of what is evil The same thing is represented unto us under other Metaphors As 1. Sifting ones self Zephan 1.2 2. Cleansing Prov. 30.12 3. Judging 1 Cor. 11. 4. Sweeping Luk. 15. 2. The Articles touching which examination is to be had which we may reduce though many in the Context to these heads 1. They concern either the Sacrament it self Or 2. The Address unworthy or worthy to be made hereunto 1. Touching the Sacrament it self inquiry is to be made whether we have a right understanding and discerning of these Mysteries 1. Who was the Author who first instituted this Sacrament The Lord Jesus vers 21. who else had Authority to ordain a Sacrament Who else could give the spiritual Meat and spiritual Drink And he the same night and punctually when he had now eaten the typical Passover and was not about to begin the spiritual in himself and his Disciples 2. For what ends it was instituted 1. To remember the Lords death vers 25. that 1 Cor. 7. and in us Esa 52.5 Revel 13.8 2. To shew forth vers 26. even to manifest his like death by dying daily unto sin 3. Touching the material parts of the Sacrament what Elements he appointed even such as of all other are of most general use among all Nations Bread and Wine those which most befit a common salvation Jud. vers 2. and a common Saviour 1 Joh. 2.1 4. Touching the formal part of it which consists in his manner of Consecration And the Analogie between the outward Elements and spiritual and heavenly things signified under them that it may be known to be a spiritual Meat even the word the bread of life and spiritual drink even the quickning and enlivening Spirit 5. The Imposition upon his Disciples in all parts of time succeeding that they observe and keep this service This do c. 2. Touching the unworthy or worthy address inquiry is to be made whether we are indisposed and unfit for the participation of this Sacrament and so unworthy guests by reason of sin against 1. Our selves by voluptuousness vers 21. one is hungry another is drunken 2. Our God 1. Heresies i. e. self-election chusing and preferring our own wills before his vers 19. 2. Not discerning the Lords body 3. Our Neighbour and Brother by Schisms Divisions and Rents of the Church vers 18. shaming contemning and dispising the poor Brethren vers 22. These and such as these render the address unto the Sacrament unworthy But what renders a guest worthy Examination is to be made 1. Whether we have a right discerning of the Lords body The Lord hath a manifold Body 1. A spiritual Body with my dead body shall they come Esay 26.19 2. The God-head bodily Col. 2.9 3. A mystical body so also is Christ 1 Cor. 12.12 4. A spiritual flesh we are of his flesh 1 Cor. 10.17 That is his word Verbum Dei Caro Christi 5. Christ's natural Body on the Cross 6. Saviour of the body Eph. 5.23 The Mystical Body is in all the world and in every man Whosoever fears God and works righteousness To discern this Body is to have holy thoughts concerning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Sanctifie 7. Typical the very Sacrament This saith he is my body There is great need to distinguish all these 2. Whether we have a true and earnest hunger and thirst after it Where there are these there is life 3. What ends or designs we have of our coming to the Lords Table Whether 1. To remember the Lords death that we may imitate and follow it which is indeed the main end of the Sacrament 2. Whether in charity or no he invites his friends 4. With what love patience and long-suffering towards our Brethren we come unto the Sacrament 5. How far
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
great and important duty may be done and is done by all those who are Christs for they crucifie the flesh The Apostles drift here is to put a distinction between those under the Law as the Galatians desired to be Gal. 4.21 And 2. those under the Gospel 1. They under the Law are liable to the works of the flesh whereof he propounds a Catalogue vers 19. and consequently to Condemnation But 2. They who are under the Gospel are led by the spirit of Christ and bring forth the fruits of the Spirit and crucifie the flesh with the affections and lusts 1. They crucifie the flesh that must be distinct from the effects of it which follow with the affections and lusts So that for our more distinct consideration of these words I shall take them asunder and propound unto you these three Divine Axioms 1. The Christians or Disciples of Christ are Christs and belong to Christ 2. They have crucified the flesh 3. They have crucified the flesh with the affections and lusts 1. The Christians or Disciples of Christ are Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are such as belong unto Christ This is needful to be explained because it is the subject and foundation on which the following Divine Truths are built with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples of Christ or Christians are described Who then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are Christs They who are Christs are considerable either in themselves or as compared with others 1. In themselves they who belonged to Christ were called by diverse names See Notes in Act. 11.26 Reason 1. They are correspondent to their Pattern Reason 2. In regard of the Father Col. 1.12 and the Son Joh. 17. Observ 1. The transcendent dignity of Christians Jam. 2.7 Observ 2. Christians and Disciples of Christ they are not their own they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Christs Observ 3 As these words are comparatively taken learn hence O Christian man in what estate thou art c. See Notes in Act. 11.26 But how is it true that they who are Christs have crucified the flesh This is with similitude to Christ who is made sin for us and said to be put to death in the flesh 1 Pet. 3.18 and to have suffered for us in the flesh Chap. 4.1 And therefore in conformity unto his Crucifixion the Old Man of sin is to be put to a like death Rom. 6.6 Knowing this that our Old Man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Thus the sinful flesh or flesh and body of sin answers to Christs flesh and our Patience unto his Cross whereby the body of sin is crucified The Reason why they who are Christs ought to crucifie the flesh See Notes in Luk. 9.23 Object But the Text seems not to impose this as a duty on us to be done but speaks of it as already supposed to be done They that are Christs have crucified the flesh c. Respon It 's well worth our notice that sometime Christ sometime they who are Christs are said to have done or suffered that which they are yet doing So 1. Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he hath made the purging of our sins Heb. 1.3 When yet he continues to make the purging of them 1 Job 1. He is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness Thus Heb. 2.16 He took on him the seed of Abraham The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense as being the daily work of his providence to lay hold upon the seed of Abraham the faithful ones and to keep them from falling 2. Thus when they who are Christ's are said to be dead and buried with Christ by baptism Rom. 6.2 3 4. The words are in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which note their continued act of dying spiritually being baptized and being buried with Christ Thus the Colossians are said to be risen with Christ yet vers 5. they are exhorted to mortifie the earthly members And the word here also is in the Aorist And thus in the words of the Text They that are Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have crucified the flesh c. they have so done it that they are still doing of it Observ 4. The subtilty of Satan who for preservation of his own Kingdom hath brought mis-interpretations upon the Cross c. See Notes on Phil. 2.8 They who are Christs have crucified the flesh We must here enquire 1. What 's meant by the flesh 2. What it is to crucifie the flesh 3. How it is true that they who are Christs have crucified the flesh 1. The flesh here signifieth the old man Rom. 6.6 2. The word we render a Cross is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of old was nothing else but that the Latin calls palus or vallus a long spar of Timber sharpened at one end and driven into the ground it had the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the erecting and setting it up into the air saith Eustathius and was used first for defence many such stakes being fixed into the earth about ones dwelling But afterward they fastned a transverse piece of Wood to the top of it and made it a Cross and used it for the execution of Malefactors Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crucifie or to fasten a Malefactor to the Cross Thus the word is used Matth. 27. As for the kind of death it was very painful See Notes on Phil. 2.8 ad finem in additionibus 3. But what 's this to us And how is it true that they who are Christs have crucified the flesh Surely it 's a principal duty of Christianity See Notes on Psal 28. in addit It is not truly understood what is the true spiritual Cross which our Lord commands his Disciples to take up The most agree that by the Cross of Christ is to be understood all manner of afflictions and persecutions Omnis generis calamitates piorum presertim veritatis causâ toleratas saith Flace Illyricus c. We can be no otherwise Christ's Disciples Nisi ad multas aerumnas ferendas compositi simus saith one of greatest name And another not much inferiour to him Nequit absque Cruce persecutione praedicari in mundo regnum Dei I might name many more who interpret the Cross of Christ to be afflictions and persecutions But persecutions cannot be the Cross of Christ See Notes on Phil. 2.8 Besides persecutions and afflictions befal all men alike Eccles 9. Cruci suae non minus affixi sunt reprobi whereas the Cross is here directed to Christ's own Disciples Matth. 10.38 Luk. 9.23 Observ 1. Note here the Types and Figures of the old man crucified with his passions and lusts We read what a great execution there was done by Josuah soon after he came among the Malefactors in the Land of Canaan Chap. 8.29 He hang'd the
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised 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 yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
without patience 'T is true Faith leads the dance but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads on the rest in their rank and order 't is St. Peters Metaphor Add unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity where 't is most observable that the Apostle directs this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who had obtained equally precious faith with St. Peter himself and the rest of the Apostles And therefore Faith in Scripture is ordinarily concrete with patience and sometimes expresly joyned with it for where Faith is called a shield it 's not precisely to be understood of Faith but as it is concrete with patience whose property agrees with that of the shield as to defend and keep possession of the Soul and where St. John saith this is the victory whereby we overcome the world even our faith patience must needs be understood together with Faith For Faith in its own nature and of it self includes no such action but vincit qui patitur and where 't is said be faithful unto the death patience is involved in Faith for Faith abstractly taken imports not perseverance or pertinacious enduring Hence it is that Faith and Patience are often expresly joyned together as means necessary to Salvation for so the Saints by faith and patience inherit the promises saith the Apostle And cast not away your confidence for ye have need of patience that after ye have done the will of God ye may inherit the promise Heb. 6.12 and 10.35 36. Yea Abraham himself the Father of the faithful did not inherit the promise without patience for after he had patiently endured he obtained the promise Heb. 6.15 But lest hereby we seem to derogate from our precious Faith or intimate that Faith alone in our Churches sence saves not I beseech ye consider that a lively saving Faith hath patience and suffering with Christ for a part of the object and ground of it For if we be dead with Christ saith our Apostle we believe that we shall also live with him Rom. 6.8 And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a word of faith that if we be dead with him we shall live with him if we suffer with him we shall reign with him 2 Tim. 2.10 Now to believe that God accepts Christ's sufferings for ours so that we need not suffer when yet he commands us to take up our Cross and suffer with him Or to believe that our old man is crucified with him when yet our conscience tells us that indeed it is not but that he is yet alive in us What is this but out of an over-weening self-love and a strong fancy to believe a lye For whether God accept Christ's sufferings for ours without ours let St. Peter judge for hereunto are ye called us because Christ also suffered for leaving us an example that we should follow his steps who did no sin nor was their guil found in his mouth who his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2. And whether we have followed his example or no whether we are dead with him whether our old man be crucified with him let St. Paul judge He that is dead saith he hath ceased from sin St. Austin gives us a description of him that 's so dead He is like a man saith he that lyes in his grave he detracts from no man does violence to no man oppresses no man He neither eats too much nor drinks too much he is not puffed up with pride nor vain-glory In a word such he is to sin and the temptations unto sin as a dead man is to life And are we thus dead unto sin Is our old man thus crucified crucified he is alive and a crafty deceitful old man he is Wise to do evil but to do good he knows not an old lascivious Letcher a pettish angry malicious envious covetous contentious old man Nay he is as active as malicious his feet are swift to shed blood the work of violence is in his hands he serves in the war of the members and fights against the Spirit Serves nay he is a Commander he reigns and rules in the members he hath cast down many wounded and many strong men have been slain by him Will any man living say this man is dead Are not his works manifest adultery fornication uncleanness lasciviousness idolatry witch-craft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like without doubt this man 's not dead he is a lusty vigorous old man he is alive and like to live many a fair day if he be not put to death if he be not hang'd if he be not crucified But perhaps God accounts him as if he were dead or if he yet live yet God reputes these but as infirmities and weaknesses of the Saints Yes as if to be dead unto sin were only to be thought so and to be baptized into Christ's death were only to have our sins called by a new name as weaknesses or frailties which were deadly sins before we imagined they were crucified By this means we shall have wicked mens couzenage murder drunkenness and adultery and the Saints couzenage their murder their adultery their drunkenness the same only fancied otherwise new christened and called by another name and many like prodigious unheard of distinctions of sins O Beloved I beseech ye Let us not be deceived for God is not he cannot be deceived he always accounts sin sin He never accounts a covetous man liberal nor a drunkard sober nor a letcher chaste nor an angry man patient He judgeth righteous judgement Shall I account them pure with the wicked ballances and with the bag of deceitful weights saith the Lord Mich. 6.11 No this is the time foretold by the Prophet Esay when the vile person shall be no more called liberal nor the churl bountiful But the liberal deviseth liberal things and by liberal things shall he stand Esay 32.8 For if we be crucified with Christ we bring forth fruit worthy of amendment of life Joh. 12.24 as our Saviour speaks of himself under a parable of a grain of wheat If it dye saith he it brings forth much fruit And if we be dead unto sin we also have our fruit unto holiness saith our Apostle Rom. 6. and the good ground brings forth fruit with patience such fruit as St. Paul requires of those who had mortified and crucified the old man Bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another Col. 3.5.13 And so we pray for Infants being Baptized into Christ's death that all carnal affections being dead in them all things belonging to the Spirit may live and grow in them And do these fruits of the Spirit these spiritual
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenâ—â—l washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminatio and persons baptized are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
shore Confer Mich. 7.15 19. Observe the duty of all baptized ones we are all baptized in our Lords death and burial for know ye not that so many of us as are baptized into Jesus Christ are baptized into death Rom. 6. This reproves the gross yet common and ordinary breach of Covenant with our God We are by profession and Covenant dead and buried with Christ by baptism We profess and promise to crucifie the old man of sin mortifie him and bury him yet how few alas how few regard that Covenant with our God We rather turn it into vain janglings and disputes about Baptism Whether children should be baptized or no Or if so whether with the sign of the Cross or no whether with sureties or no c. But as for that great and common engagement upon every one of our souls whereby we bind our selves by our baptism to follow the example by our Lord Jesus Christ and to be made like unto him That as he dyed and rose again for us So should we which are baptized dye from sin and rise again unto righteousness continually crucifying mortifying and burying all our evil and corrupt affections and daily proceeding in all virtue and godliness of living As for that engagement and obligation of our souls unto our God few words are made of that and if words yet but words for shame remember thine own abrenuntiation in the presence of God Angels and Men That thou wilt forsake the devil and all his works c. Shall we renounce him with our tongue and follow and obey him in our life 2. This reproves us of gross unbelief The Scripture teacheth us that we ought to crucifie and mortifie our sins and bury them with Christ yet we believe they may nay they must live and it 's impossible they should dye and that they must stink above ground and not be buryed Our Baptism teacheth us and promiseth us yea our selves are engaged to our utmost endeavours and the Spirit of Christ helps all our infirmities so that all our sins may be washed away and buried out of the way yet we believe there may be nay there ought to be spots and they so large spots that they spread like a leprosie over all the body soul and spirit The Scripture teacheth us that God hath chosen us in Christ that we should be holy and without spot before him in Love Eph. 1.4 Yea Chap. 5.25 26 27. That Christ hath loved the Church and given himself for it That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish But who believes this And Coloss 1.22 Christ hath reconciled us in the body of his faith through death to present us holy and unblameable and unreproveable in his sight This is the Scripture this is Gods Word yet who believes this We believe that no man can be washed And is not this to profess our selves Infidels and unbelievers The Apostle prays the God of peace to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly throughly even to the accomplishment of holiness 1 Thess 5.23 He exhorts us to be throughly baptized and washed throughly cleansed from all polution of flesh and spirit That we perfect holiness in the fear of God 2 Cor. 7.1 But we believe according to our own discretion that this is done only in part a little here and the rest hereafter in another life whereas the word of Faith saith expresly That there shall in no wise enter into the holy City any thing that defileth Revel 21.27 'T is Gods Word we know in part we prophesie in part But we believe that we must know all things whereas 't is the Devils word not Gods ye shall be as Gods knowing all things good and evil We believe that we shall be throughly baptized from all our sin at the death of the body There 's no Word of God for that Look from Bereshith the first word in Genesis to Amen the last word in the Revelations yet we believe this Gods word saith that we are baptized into Christ's death that we are buried with him by Baptism into death that our old man may be crucified with him that the body of sin may be destroyed yet who believe this The Lord convince us of so great so gross unbelief More NOTES on COLOSSIANS II. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe words contain our Lords Resurrection and the Saints resurrection with him and the means common to both There is some difference in the reading of these words All our former English Translations that I have seen both Printed and Manuscript have by whom ye also are risen referring it unto Christ So do some other Reformed Churches in their translations But others with ours turn it in which referring it unto Baptism All the Latin Translations render it in quo or per quem And so leave it doubtful so doth also the Syriack The ground of this variety is in the Original Greek it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be turned one way as well as the other but which way soever we turn it there is a truth in it We have in the words these several Points of Doctrine 1. Christ is risen 2. Believers are risen with him 3. They are risen with him by him through Baptism I shall not speak much of the first of these both 1. Because I have spoken of it heretofore And 2. Because it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and supposed in the Text and 't is an Article of Faith than which there is not any one more firmly proved and that not by the testimony of some one or few Though Proculus a Roman sware he saw Romulus risen from the dead and taken up to heaven and was believed c. See Notes on Col. 3.1 Observe the faithfulness of our God The veryfying of all Types The great strength and power of Christ 2. Believers are risen with Christ For the opening of this the better we must inquire 1. How Believers may be said to be risen 2. By what Faith they are said to be risen For our better understanding of this we must know what is meant here by Resurrection for surely when Christ is said to be risen it is not one and the same notion but a similitude and likeness one to the other the like we may say of the Lords death and the death of Believers so the Apostle expresly Rom. 6.5 If we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrrection This reproves those who sleight and despise the Resurrection and the Life under the names of Morality or Pharisaical Righteousness Arminianism Popery Jesuitism which because it proceeds as out of Charity
things and by whom are all things in bringing many Sons unto Glory to make the Captain of our Salvation perfect through Sufferings Heb. 2.9 10. Wherefore Beloved in the Lord Let us lay aside every weight and the sin that easily besets us and let us run with patience the race that is set before us looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before him endured the Cross despising the shame and is set down at the right hand of the Throne of God 2. The Colossians were raised with Christ For the unfolding of this we must first know what the Resurrection here mentioned is And then 2. How the Colossians may be said to be raised with Christ 1. The Resurrection here meant is that which St. John Apoc. 20.5 6. Calls the first resurrection which is nothing else but a change from the death of sin to the life of Righteousness 2. But how were the Colossians raised with Christ As Christ arose from death to life by inchoation Profession and Worship as ye have heard before so the Colossians and all the Faithful with them are raised from sin the true death of the soul unto righteousness which is the true life so much the Apostle teacheth us Rom. 6.4.5 We are buried saith he with him i. e. Christ by Baptism into Death that like as Christ was raised from the dead by the Glory of the Father even so we should walk in newness of life for if we have been planted with him in the likeness of his death we shall be also in the likeness of his Resurrection This Resurrection being in the nature of it a motion it is to be considered according to the terms or extremes of it or according to the tending way or passage from one term or extreme unto another The terms and extremes of it are two spiritual death and life 1. Spiritual death is a separation of God from the Soul as natural death is a separation of the Soul from the body Now as natural death may be considered either in it self or as proceeding from such or such a wound or disease even so spiritual death may be considered either 1. In it self as it is a privation of spiritual life and being dead in trespasses and sins Eph. 2.12 A being without God in the world Eph. 2.12 Or 2. As coming from this or that wound or malady of sin and thus so many several sins so many several deaths Thus Idol-worshipers are dead Hos 13.1 When Ephraim offended in Baal he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wanton widow is dead whilest she lives 1 Tim. 5.6 And the prodigal Son was dead saith his Father of him when he spent his Substance with riotous living Luke 15.14 And so ye have a description of the first term or extreme of this spiritual Resurrection i. e. spiritual death 2. The opposite term is spiritual life the life of righteousness which accordingly may be considered either 1. In it self or 2. The causes of it 1. In it self And thus obedience and life are all one Deut. 32.47 Moses tells the Children of Israel that the observation of the Commandments is no vain thing because saith he it is your life godliness and life are all one 2 Pet. 1.3 His Divine power hath given unto us all things that pertain to life and godliness 2. This life may be considered in the causes of it So to know God is eternal life John 17.3 and to believe To obey is to believe John 20.31 to repent Acts 11.15 And the Prodigal Son returning i. e. the sinner repenting is alive again Luke 15. ult O that we considered aright that every act of obedience tends to eternal life And thus we have considered this spiritual Resurrection in the terms or extremes of it 2. This Resurrection being considered in the tending or way from one extreme unto another it is the passage from death unto life of which our Saviour speaks John 5.24 This passage from death to life may have reference to both extremes 1. From reference to the extreme or term from which i. e. spiritual death or sin This Resurrection is the crucifying of the flesh with the affections and lusts Gal. 6. The killing the deeds of the flesh by the Spirit Rom. 8.13 2. From reference to the other extreme or term to which this Resurrection is the bringing forth fruit worthy of amendment of life Matth. 3.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.9 Such good works as accompany Salvation or are near unto it or touch or lay hold upon it as the word properly signifieth Such as are not far from the Kingdom of God Mark 12.34 And thus the Colossians are here said to be raised with Christ from the spiritual death of sin unto the spiritual life of righteousness Which because it is evident 1. by consequence Chap. 1. and 2. in so many words Chap. 2.12 let us rather enquire into the causes of this Spiritual Resurrection And these we may consider either 1. In Thesi as common to the Colossians with other Christians or else 2. In Hypothesi and in special belonging unto them 1. The common cause is God who raiseth the dead God the Father Son and Spirit for Man by his Fall is so deeply plunged and sunk in sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Therefore the Lord raised up a witness in Jacob and a Law in Israel Psal 78.5 which because it is weak through the flesh Rom. 8. and made nothing perfect Hebr. 7.19 nor could give life Gal. 3.21 He raised up Jesus and together with him raiseth up the dead and quickens them And the Son quickens whom he will Joh. 5.21 and so doth the Holy Spirit also Joh. 6.63 But how doth God raise them by an outward or an inward Call for as in the last day the trump shall sound saith St. Paul and the dead shall rise so likewise in this spiritual rising from the dead the Preacher lifts up his Voice like a Trumpet and calls to every one Awake thou that sleepest and arise from the dead And unto this outward Call is annexed as the power and vertue of it the inward Call the voice of Christ speaking from him Hebr. 12.25 and lifting up his voice aloud unto us like a Cryer as to such as are dead as to Lazarus in the grave or as to such as are afar off Ephes 2.17 whereunto we assenting and believing arise from the dead and Christ giveth us life This lest any one should question Christ himself confirms it over and over with a double asseveration Verily verily I say unto you he that heareth my words and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Verily verily I say unto you the hour is coming and now is when the dead shall hear the voice of the Son of God and they
thou approve thy Resurrection unto men It is not enough that thou sayest thou art risen The voice may be Jacobs voice when the hands are the hands of Esau Testifie thy Resurrection unto men as our Saviour did his to Thomas who would not otherwise believe it Shew them thy hands and thy feet let it appear by thy walking in newness of life by thy conscionable and faithful dealing by the pureness and cleanness of thy hands in the sight of God and Men by thy Christian like actions that thou art risen with Christ St. John hath given us this caveat Let no man deceive you He that doth righteousness is righteous even as God is righteous 1 Joh. 3.11 And Herod howsover otherwise deceived yet thus far reasoned well That John the Baptist was risen from the dead And therefore mighty works do shew forth themselves in him or are wrought by him We read Luk. 24.34 The Lord is risen indeed and hath appeared to Simon we read here that he appeared to the women and to the two travellers But we read not of Simon Simon is an obedient man and to such an one indeed the Lord appears such an one is raised together with him Means That we may thus arise with Christ Certain helps are needful whereby we may be delivered from the death of sin and advanced to the life of Righteousness And Christ affords us both For whereas Satan like Mezentius Emortua junxisset corpora vivis intangled us with the body of death and bound up iniquity in our hearts Prov. 22.15 Christ who is free among the dead he came to dissolve the works of the devil and he delivers us from the body of death Rom. 7. ult When we conform our selves unto his death and that not by fits or starts or for a day only as many are wont to hang down their heads like bulrushes for a day only at this communion day to pretend a great deal of mortification No no it will cost thee more Thou must take up thy cross daily and follow Christ in his death if thou hope to rise with him always bear about in thy body the dying of the Lord Jesus Christ the principal end of this Sacrament the shewing forth the Lords death 2 Cor. 4.11 Being thus daily mortified and dead unto sin cast thy self into thy Saviours grave by like Humiliation and self denyal as the dead man was cast into Elisha's Tomb so shalt thou revive and rise again as he did 2 King 13.21 For if we be grafted with him according to the likeness of his death and so be buried with him we shall be also grafted with him according to the likeness of his resurrection Rom. 6.5 Now as Christ becomes the death of death and so delivers us from the death of sin So he advanceth and raiseth us up also to the life of righteousness For whereas he that is faln and not able to rise alone must help himself by a staff or anothers hand or both and relying upon these means to raise himself thereby 1. The staff is the Law Thy rod and thy staff i. e. the Law the Chaldee Paraphrast But the Law is too weak a staff to raise us like that of Elisha wherewith he sent his servant to raise the Shunamites dead son to life but it would not be 2 King 4.9 the Law cannot give life Gal. Elisha must come himself Elisha who is that The saving health of God or God our Saviour or the strong Saviour or salvation so the word properly signifieth And who is that but Christ For what the staff of the law could not do God sent his Son c. Rom. 8.3 There 's the staff the strong staff But who gives the hand 2. Who else but those who are strong in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our relying upon these means to raise us unto newness of life is our confidence in the Power of God which is resolved into Faith and Hope for we are raised together with Christ by Faith in the operation of our God who raised him from the dead Col. 2.12 And those who will not believe shall not be able to exalt themselves Psal 65. Heb. 7. whose Title in the Vulgar Latin is In finem canticum Psalmi Resurrectionis And herein is a main difference between that which some call Faith a resting upon Christ not only for pardon of sin but also for the acceptance and accounting of their persons righteous in the sight of God for salvation This description of Faith much differs from that of the Apostle Heb. 11.1 Faith is the substance ground or confidence in the Margin of things hoped for the evidence of things not seen For the former description of Faith puts men actually in a state of Righteousness and Salvation and so there needs no strife no conflict with our sins we are righteous already This latter description of Faith puts believers upon all acts of obedience as is evident throughout that whole Chapter This Faith is a fighting Faith a faith that overcomes the world 1 Joh. 5.4 The former description of Faith makes men justified and righteous in the sight of God by that righteousness which Christ wrought for them many ages since if they can but believe it But self-love will make a man believe any thing that he would have Quae volumus facile credimus The Apostles description of Faith doth not make or suppose men righteous by what Christ hath done already for them but makes them to relye upon Christ the Power of God for the effecting and working in them that Righteousness which God requires So ye shall read Through faith they subdued kingdoms wrought righteousness c. Vers 13. It is true we are reconciled unto God by the death of his Son but we are saved by his life Rom 5.12 which life of Jesus Christ appears in our mortal flesh 2 Cor. 4.10 11. So that it 's no marvel that men exceedingly magnifie that faith of their own making and neglect that Faith of God whereof the Apostle speaks since by the former they are assured of all things already done to their hands whereas the latter puts men upon relying and trusting on the Power of God enkindling love for the obedience of Faith which because hard and difficult most men eschew and abhor proclives à labore ad libidinem quae nolumus difficulter credimus Thus Faith raiseth us and so doth Hope For God according to his abundant mercy begets us again unto a lively or hope of life according to the Syriack by the resurrection of Jesus Christ 1 Pet. 1.4 And both these are operative by love for such is the attractive Power of Christ's Resurrection who as a load-stone draws the iron so he being risen by the cords of Love draws all men unto him for the love of Christ constraineth us that we so judge that if one dyed for all then all were dead and that he dyed for all that they who live should not henceforth live unto themselves
most of these are reputed Saints and highly extold for these Speculations Praises more fit for Astronomers or Astrologers than for Christians Good God wherein will not men place Piety and Holiness rather than in their own hearts souls and spirit The Jesuit had forgotten that the Angels check'd the Apostles for this very thing because they stood gazing up to heaven yet for this very thing he highly commends his Saints Nay Socrates might have taught him a better Speculation I walk above the Sun and the created heavens The Angels tell us a better use of our Lords Ascension Viri Galilaei ye who have gone into Gaiilee and seen our Saviour there after his Resurrection Matth. ye who have passed and turn'd about from the earthly thoughts desires and affections unto the heavenly ye who have begun to rise with him from death to new life Ye men of that the true Galilee why look ye upon these outward heavens This Jesus who is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1.11 Look for Christ daily ascending into thy soul and spirit Quotidiè venit in corpore suo quod est Ecclesia Thus thus he daily comes into his body which is the Church August Quotidiè venit in membris suis tanquam in nubibus Thus he daily comes in his members as in the clouds Perinde certus erit adventus ejus invisibilis in vos qui in vobis vivat As certainly as ye see him going into the visible heavens so certain shall be his invisible ascension into your souls in whom he is risen and in us he lives 2. Hence it followeth that the Lord requireth not that we should follow some one step but all his steps not only a conformity unto our Lord Jesus Christ in some one of his actions as humiliation and mortification or likeness unto his death but a thorough and perpetual conformity unto Jesus Christ Look I beseech ye unto the pattern of our Lord Joh. 16.28 I came forth from the Father and am come into the world again I leave the world and go to the Father Our Lord came into this world not only to suffer for sin but also to shew us an example of a godly life according to the Will of God And therefore he had an holy blameless and innocent life yet was he laden with afflictions reproaches slanders innumerable and perpetual hardships and at length was crucified slain and buried All which he overcame with the conquest even of Death it self arose and ascended unto his Father Are we Christians are we in Christ I beseech ye let not us flatter our selves Turn and wind our selves which way we will frame what Gloss we will devise what pretences and excuses we will or can This is the way the only way wherein we must walk if we hope ever to live with him and be united unto him Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked This is the drift of our Apostle Rom. 6. Buried with him in baptism into his death That like as Christ arose from the dead by the glory of the Father even so we should walk in newness of life And if we have risen with Christ we ought also to ascend with him and seek the things that are above Art thou then a Christian where then is thy death and burial of all sin and iniquity Christians are dead with Christ unto sin and buried with him All the delights of this vain life are buried as a dead man out of mind Art thou a Christian where is thy new Life The Resurrection signifieth the new Life Rom. 6. This Christ came to confer upon us Art thou a Christian Where is thine Ascension together with Christ The Ascension signifieth the greater eminency of the Christian life Joh. 10.10 I am come that they might have life and that they might have it more abundantly a greater measure of Faith a greater measure of Hope Charity Humility Patience Meekness Mercy c. This this is to ascend with our Lord and into his heavenly Kingdom And therefore the Apostle commended unto us that scale of graces 2 Pet. 1. vers 5 6 7. by the notable effects vers 8. fruitfulness in the Christian life If these things be in you and abound they will make ye that ye shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle nor unfaithful unto the acknowledgement of our Lord and Saviour Jesus Christ which he amplifieth by the contrary vers 9. then vers 10. If you do these things ye shall never fall For so i. e. by abounding in these there shall be administred unto you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ 3. This discovers the gross folly of our great contemplators who dispute much concerning the Birth Death Resurrection and Ascension of Jesus Christ and every great wit hath one great madness or other one opinion or other wherein he prides himself and would be followed by others But as for the following of Jesus Christ in his Death Resurrection and Ascension wherein consists the Essence of a Christian man few words scarce any at all of that I could easily weary you and my self with the disputes and opinions of the old School-men concerning these in whom I dare say ye shall find little or nothing about a Christian mans conformity unto Jesus Christ This is not the folly of the old School-men only but our new School-men also even those who scarce ever went to School Sure I am they have not learned Christ otherwise than to talk of him Among these almost every man will hold an opinion concerning Jesus Christ his Death Resurrection and Ascension But who minds the conformity unto his Death Resurrection and Ascension Who hath conformity with Christ crucified dead and buried Who hath the life of Jesus Christ manifest in his mortal body Every man holds this or that concerning his life 'T were fit one would think a man should have it before he hold it But in Divine Matters concerning Jesus Christ every man holds one opinion or other Whereas if ye look what he hath if ye look into his life God knows there is little to be found of a Christian man but an outward profession some opinion or other Truly Beloved herein we are exceedingly defective to claim all the Priviledges of Christians The Ministers will be the Successors of Christ's Apostles and all that hear them they will be the Successors of Christ's Disciples Good luck have they with their honour Mean time what belongs to the duty of both to be conformable to the death of Christ and so arise from conformity to the death of Jesus Christ unto his Resurrection and Life and to ascend into a more abundant life to seek love affect the things above here I believe we all fail This conformity unto Christ in all the Articles of the Christian Faith is most clear in all
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
a gift of Gods Spirit although the Spirit be not with it as the day-break proceeds from the Sun though the Sun be not with it mean time it prepares a place for the Spirit as the Needle makes way for the thread Ecclus 25.12 Such an one was Ahab he hated not the sin nor loved the Righteousness but he feared the punishment 1 King 21.27 yet even such fear of a servant is better than the opposition of an enemy and was accordingly accepted of God and that fear of punishment might have introduced an initial fear had not Ahab grown proud and secure by Gods forbearance chap. 22. Observ 4. If to be liable and subject unto bondage make men so miserable how miserable are they who are now under the yoke What arrant slaves are they who are servants of sin and Satan The Apostle minds the Romans what their former condition was Rom. 6.19 That they had yielded their members servants to uncleanness and to iniquity c. See Notes in locum and a foul service no doubt it is to be servants to uncleanness Rom. 8.9 Observ 5. Note hence the great necessity of a Deliverer of a strong and powerful Deliverer of a Deliverer who is able to save us from death and fear of Death See Notes on Rom. 6.19 Observ 6. Hence we may take a scantling and estimate of that lowest condition whereunto the Son of God abased himself for our sakes He took upon him the form of a servant which is not to be understood only in regard of the civil Magistrate unto whom he was subject Esay 49.7 and so is called a Servant of Rulers but in regard of the fear of death through which he became liable to bondage and servitude against which he prays Psalm 22.21 and makes heavy complaints throughout Psalm 88. without any comfort at all it 's such a doleful and sad lamentation and complaint that we read not the like to it in all the Scripture and that this Prayer and Supplication this dolorous and grievous wailing and lamentation proceeded from the fear of death appears Heb. 5.7 Consol A dreadful bondage and slavery yet is further aggravated by the duration or continuance of it it lasts all their life long it 's said Si longum leve si grave breve if an evil be long it 's light if it be grievous it is short but here it is otherwise for this bondage and slavery through fear of death it 's most grievous yet is it most lasting even all the life But to thee be it spoken who lovest thy God Is it fear of natural death that afflicts thee Mark what the Lord saith to the Church in that condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 51.13 Who art thou woman 'T is womanish to fear nay Abrahams daughters are not afraid of any amazement 1 Pet. 3.6 Or is it the fear of spiritual death That fear in reason can continue no longer than the sinful life continues the children are all their life long i. e. wile they live for so though it be not in the Greek their life long yet is it in the Syriack and Arabick Versions the fear continues only the time of their life as Rom. 7. as long as he liveth when the man ceaseth to live and Christ begins to live in him Gal. 2.20 then this fear ceaseth The servant abideth not always John 8.35 36. Then when the servile fear is cast out the filial fear is introduced such a fear as is now tempered with love Now Moses gives over his Government unto Joshua Josh 4.14 This mixture of love and fear continues until love be perfected 1 John 4.18 Luke 1.74 75. Reason 1. The Philanthropia the love and mercy of God Titus 3 5. 2. There is no other name Esay 63.5 Acts 4.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ by his death delivers such from their liableness to bondage and from fear of death How did the Lord Jesus by his death deliver those who through fear of death were all their life time subject to bondage 1. By removing the object of their fear 2. By restoring them to the glorious liberty of the children of God Death is commonly defined a separation of the Soul from the Body but we then so understand it to be the natural death i. e. the separation of the living soul the soul of the first Adam 1 Cor. 15. This is no more than a ceasing from being which because every thing desires to be and be preserved in being we fear our not being but if therefore the greater the evil is which is feared the greater is the fear of it then the said death and last enemy bringing the greatest evil consequently the fear of it must be the greatest fear and therefore it is of this death and fear of it of which the Psalmist speaks Psalm 49. which he makes a problem of this fear he complains Psalm 55.4 where we have an excellent Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which is called the King of terrours The fear of natural death and all the punishments threatened in the Law is but a shadow of this and therefore this fear of natural death and outward afflictions for sin which are called death are typified by Zelophehad this Zelophehad had no Sons but Daughters a Son argues perfection a Daughter imperfection since therefore the Law makes nothing perfect Zelophehad a type of the state of fear and bondage under the Law he must have no Sons no children but imperfect The Holy Ghost hath shadowed out this deliverance of the child out of fear and bondage and restitution of their freedom by divers types and figures in the Old Testament Zelophehad and his Daughters are four times mentioned Numb 26. and 27. and 36. Josh 17. They are reckoned up in a different order I conceive they had not been so often named but that thereby the Holy Ghost intended to shadow out some notable mystery unto us which I conceive pertinent unto our purpose in hand Zelophehad is the shadow of fear under which the children of God are first brought up Rom. 8.15 Gal. 4. He then differs little from a Servant for to be under the Law is to be in a state of weakness and infirmity Rom. 8. The Law is weak through the flesh which made the Prophet complain Psalm There is no soundness in my flesh by reason of my sin and therefore the Lord Jesus condescended unto the weakness and infirmity of our nature 2 Cor. 13.4 Timor mutilat Fear takes away half a Servants strength and therefore the first Daughter of Zelophehad is Machlah that is infirmity weakness and sickness When this fear hath begotten weakness it rests not in that estate but seeks for a remedy and means of deliverance out of that weakness Timor est consiliativus saith Aquinas Fear adviseth and goes to counsel therefore Zelophehad's second Daughter is called Nognah i. e. wandering or travelling in search for deliverance when we are sensible of our
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
to be like unto these his brethren Who are brethren how are the children of God Christs brethren 1. See Notes on Gen. 26.1 they who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. And do the will of the Father Matth. 12. ult Act. 2.37 2. The Spiritual Seed of Abraham are born of the same Father even of God so Hebr. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Confut. Those who hence infer an equality contrary to vers 11. hujus capitis 2. It became him to be like unto his brethren in all things wherein we have 1. Christ's similitude and likeness to his brethren 2. the extent of it 3. the reason of both 1. Similitude and likeness is not here to be understood in regard of quality but in regard of essence and nature that 's the main drift of the Apostle here to shew that because he took not on him the Angels or layeth not hold on the Angels but the Seed of Abraham therefore he must be like unto the Seed of Abraham which he took on him or layeth hold upon 2. The extent of this similitude and likeness is in all things i. e. in all things which were expedient for our Redemption and no way impeached or hindered his perfection He was therefore born like unto his brethren and like unto them brought up Esay 7.15 He was subject unto his Parents Luk. 2. He was like unto his brethren in all things which are incident unto their nature He was weary Joh. 4. he was hungry he eat he was thirsty he drank he wept Joh. 11. he dyed he is not said any where to have been sick for that is not universally incident unto the whole nature of man Many there have been who have dyed without precedent sickness Besides since all diseases proceed either from an imperfect forming of the body or from some fault in the seed or from intemperancy or ignorance whereby we know not how to distinguish what is wholesome for food The Body of our Lord Jesus was perfectly formed by the holy Ghost he himself was not intemperate and knew and avoided whatever was hurtful to the body He was without sin as Chap. 4. Our Apostle expresly limits the similitude For 1. That was not expedient for our redemption 2. Besides it would have hindered his perfection 1. It was not expedient for our redemption but opposite thereunto for therefore he was made manifest that he might take away our sins and in him was no sin 1 Joh. 3.5 Had there been sin in him he might have been disabled from taking away our sins yea he had had need of one to have taken away that sin 2. Sin would have hindered and diminished his perfection for whosoever committeth sin transgresseth also the law 1 Joh. 3.4 which directly opposeth his perfection who was to fulfil the law and so take away the sins of the world For like reason we read not that he was liable to errour ignorance or folly for these were no way expedient unto our Redemption but hinderances unto his perfection because they are defects and deprivations We read our Lord wept Joh. 11. but we read no where that our Lord laughed and the reason may be because he was given unto us as an example of mortification and so his weeping was expedient to our Redemption and no way hindered our Lords perfection But that he laughed not it was not that it was unlawful so to do for to what purpose did the Creator implant the power of laughing in our nature if it were utterly unlawful ever to exercise it But though the Lord Jesus be not reported any where to have laughed yet we find that Abraham and Sarah laughed and Isaac had his name from it And Elias derided Baals Priests yea among the times appointed for several actions The Wise man tells us there is a time to laugh Eccles 3. And good reason for nature at mea◠and after it requires a chearfulness and ungirding of the mind because all spiritual exercises even joy it self calls the mind inward and in a sort oppresseth the body for the refreshing and recreating of which we receive meat and drink But this is understood always to be done in measure and moderation which is as it were the reign and bridle of the mind Otherwise Solomon saith rightly of laughter thou art mad and the Apostle reckons up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jeasting among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are unseemly and not convenient Eph. 5. Reason That 's implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it became him The word here used is of like extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it notes a decency comliness and fitness See Notes on verse above 2. It implys an hypothetical debt So that if the Lord would redeem man he ought to be like unto the man whom he would redeem for that nature that was to be redeemed and delivered that was to be taken on and laid hold upon and the Lord was to be made like unto that nature in all things since therefore he determined for the reasons named before to redeem and deliver man he ought or it became him in all things to be made like unto man whence Phil. 2.7 Other reasons there are 1. God hath said In the day thou eatest thereof thou shalt dye the death Either Christ or the Children must suffer 2. He must be an example of suffering from the following words Object If he were like unto his brethren in all things then he was like unto them in their sins Respon That 's it wherein he was not like unto his brethren which is by name excepted Heb. 4.15 But it seems he was even herein like unto his brethren Rom. 8.3 God sent his Son in the similitude of sinful flesh Therefore he is like unto his brethren even in their sin This followeth not The Scripture it 's evident by the context is thus to be understood that God sent his Son to supply the defect and impotency of the Law and our flesh that he might take upon him mans flesh that which is like unto the sinful flesh of other men as that which was mortal and suffered the miseries and death its self due to sinful flesh Our Lord therefore is compared to the Brazen Serpent Numb 21.8 9. Joh. 3.14 as like unto it which seemed to have the venome and poyson of a Serpent in it but indeed had none And thus our Lord was like unto the sinful flesh but indeed had no sin 2. The old Hereticks abused this Scripture to confirm their opinion who said that our Lord had no true flesh but only a fantastick body But one of the pious Ancients hath long since answered them that it is not said that our Lord was made in the similitude of mans flesh but in the similitude of sinful flesh 3. But it 's further said that Christ was made in the likeness of man Phil. 2.7 Therefore he was only like to man not truly man
Answer We are there to understand a real and substantial similitude not an accidental apparent and fantastical for so men are said to be alike in the humane nature Gen. 5.3 Adam begat Seth in his own image and likeness And the Son is said to be the image and likeness of his Father Col. 1.15 1 Cor. 15. We are said to bear the image of the earthly man that we are like in nature unto the first Adam yea Phil. 2.7 Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 1. Here we have the accomplishment of manifold Types representing Christ yesterday The first man made of the earth earthly was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. Levit. 25. Redeemer A King of thy brethren Deut. 17.15 our bone and our flesh 2 Sam. 5.1 Elihu Job 32.2 cum 33.6 The brethren of Christ then have a pattern and example whom they may imitate and follow They have called the master of the house Beelzebub c. if they have persecuted me c. It is enough for the servant to be like unto his master There is a due decorum a comliness in all the actions of God and Christ towards man Our Lord Jesus did nothing that misbeseemed him either in life or in death And such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a decency and comliness there ought to be in all our actions in life and death It 's said of Lucrece that she covered her self when she was to dye Ne non excidisse decoré that she might not seem to dye uncomly And when Julius Caesar perceived that he was beset on every side by the conspirators he covered his head with his gown and his lower parts with the lap of his garment quo honestiùs caderet Consol A ground of Consolation unto the seed of Abraham that their Saviour and Redeemer is like unto them in all things had he taken the Nature of Angels on him How should we have dared to make our address unto him ye know how terrible their appearance was ever unto the seed of Abraham Therefore their Preface commonly is fear not But Heb. 4.15 16. We have not an high priest which cannot be touched with our infirmities c. Let us therefore draw near c. Exhort If the Lord Jesus be like unto his brethren then let us love the Lord Jesus Christ Why so Similitudo est optima Amoris conciliatrix For whether the one be actually like the other or only potestate by a certain inclination unto it In both respects likeness is a notable ground of love if actually the one be like the other then one looks upon the other as his own image or his other self and loves him according as he loves himself and this is called amor amicitiae If only in a certain kind of inclination and disposition then the one loves the other and desires more and more to be like unto the other that he may partake of his excellencies which he sees in him and this they call Amor concupiscentiae With the first kind of love they love the Lord Jesus who are one with him 1 Cor. 6. Those the Ancients call Deificati homines With the other kind of love they love him who are yet at a distance from him yet desire more and more to draw near unto him With one or other of these all the brethren of the Lord Jesus love him yea love him who doth not at his peril The Apostle having exhorted 1 Cor. 16.14 he recounts unto them divers examples of such as had shewn their brotherly love toward all as the house of Stephanus which had addicted it self to the Ministry of the Saints vers 15.16 Others had shewed their brotherly love more particularly to himself vers 17.18 Others manifested their brotherly love by salutations vers 19.20 He himself saluted them vers 21. Then having remembred the loves of all the young brethren he breaks out into an holy zeal vers 22. to the Elder brother of us all whom above all we ought to love He that loves not our Lord Jesus Christ let him be Anathema Maran-atha He who loves not our Lord Jesus Christ his brother who hath condescended in all things to be like unto his brethren he who loves him not as his brother let him be Anathema let him be accursed until the Lord Jesus Christ come to be his Judge until he the Lord come that 's Maran-atha The Lord cometh with ten thousand of his holy ones to execute judgement c. Jude vers 14.15 That we may be the more excited hereunto and withal discover our selves to our selves whether we love our elder brother yea or no let us consider what our heart is most carried unto in this world See Notes on Matth. 22.37 Exhort 2. Exalt him Exhort 3. Be like unto him in all things especially in brotherly love Joh. 13. loveliness and meekness Matth. 11. More NOTES on HEBREWS II. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people THe end why our Lord must in all things be like unto his brethren that he might or may be a merciful high priest c. Which words we may consider 1. Absolutely 2. As they have the respect of an end upon them 1. Absolutely and so they import 1. An office which the Lord Jesus must take upon him he must be an High Priest 2. The qualifications which accomplish him and fit him for this office he must be a merciful and faithful high Priest for among the many offices which the Lord undertakes in behalf of his Church 1. The one is of a judge Joh. 5.27 He hath given him authority to execute judgement and such the high Priest must be Deut. 17. In the judge therefore there is required mercy towards the guilty 2. He takes on him the office of an Advocate 1 Joh. 2.1 And in him is required faithfulness The Apostle puts both together and requires them in Christ the High Priest for the discharge of his office Mercy towards men and faithfulness towards God and so they contain in them these Divine Truths 1. Christ must be an high Priest 2. A merciful high Priest 3. A faithful high Priest 4. He must be a merciful and faithful high Priest in things belonging unto God 5. He must make reconciliation for the sins of the people 6. It behoved him to be like unto his brethren in all things that he might or may be a merciful high priest in things belonging to God that he may make reconciliation for the sins of the people 1. Christ must be an high Priest A Priest is a person called of God to sacrifice pray for teach and govern the people an high Priest Heb. 5.1 is taken from among men is ordained for men in things belonging to God c. There is mention made in Scripture of a twofold High Priesthood 1. The one after the order of Aaron 2. The other after the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom
yet very slowly 1. But mostwhat we stand at a stay and 't is strange that in pursute of holiness of all other things in the world we have soonest enough in pursute of wealth we rise up early and late take rest and eat the bread of carefulness Psal 127. no way seems dangerous no travel tedious no time long men in this case are so indefatigable as if to be rich were the end they were born for and for that end labour as naturally as the sparks fly upward and which is the great vanity there is no end of all their labour nor is their eye satisfied with riches Eccles 4.8 The like we may say of pleasures though they bring a loathing even with their enjoying as also of honours men seldom or never think they have enough of these though the fruition of all these be confined within the space of a short uncertain life yet they pursue them as if they were to last with them for ever As for holiness the inseparable companion of happiness if not happiness it self how soon have we enough of it how soon have our endeavours a check in the pursute of it we feign to our selves false fears there 's a Lion in the way and a Lioness in the streets but if there be apparent and imminent danger we are strangely disheartned but to our terrour be it spoken they who were terrified from this pursute and set up their Rest never entred into the Holy Land Num. 14. And the Apostle applyes it to this very purpose Hebr. 4.1 Let us fear therefore lest a promise being left we also come short 2. And happily some for fear of this go on in their pursute but alas how slowly It was a strong reproof of the seven Tribes Josh 18.3 if litterally understood How long are ye slow to go to possess the Land which the Lord God of your Fathers hath given you The Lord God had given them a Land and they were so slack and so lazy that they would not take so much pains as to go and possess it I fear were it any other than the Holy Land or Land of Holiness scarce any of us all would be reproved for slothfulness in taking possession of it Repreh Those who instead of pursuing it run away from it the Lord takes this revolt most indignly Jer. 2.3 Israel was holiness unto the Lord and the first fruits of his increase what iniquity have your Fathers found in me that they were gone away far from me that they have walked after vanity and become vain Repreh Those who pursue it in the worst sence i. e. persecute holiness the original word is the same this is the practice of Satan and his instruments prophane unholy men to persecute holiness in the Saints by names of calumnies and slanders which they cast upon the way of Truth to discourage the young ones who are upon their pursute of holiness they cast aspersions upon it that they may wean them betimes from it that they may not strive so to be as nurses fright Infants from their breasts by blacking them Wo to them by whom such offence cometh Matt. 18. Deut. 25.17 18 19. Remember what Amaleck did unto thee by the way when ye were come forth of Aegypt how he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary therefore thou shalt blot out the remembrance of Amaleck from under heaven thou shalt not forget it Apply this to the Spiritual Amaleck hindering the people from God if we neglect it Amaleck will prevail over us Amaleck had an hand in Saul's death 2 Sam. 8.9 10. They never entred into the Holy Land that brought up a false report upon it Numb 14. What a severe censure the Apostle passeth upon those who misreported the Primitive Christians That they might do evil that good might come by it Rom. 3.8 whose damnation is just If evil might be done surely the best end were that good might come of it but not for that end is it lawfull to do evil The Lord hates robbery though it be for a burnt-offering Isai 61.8 But such slanders and reproaches commonly follow such at the heels who follow holiness more eagerly than others do As the dogs bark at him that runs not at him that goes a fair and easie pace The Jews could have more patiently endured our Saviour had he been holy in an ordinary measure but that he was so eminently holy the holy one of God the holy and just one Act. 3.14 this exasperated them therefore when Pilate asked what evil hath he done they cryed out the more vehemently let him be crucified 'T was too great a lustre Matth. 27.23 when Paul had said Act. 23.1 2. I have lived in all good conscience before God until this day Ananias commanded them to smite him on the mouth So that such a follower of Holiness hath great need of consolation and encouragement in his pursute of it being followed with such persecution and having so many stumbling-blocks in his way so many oppositions hindering his progress in it Jacob coming out of Mesopotamia Laban and his brethren behind Esau and his Troops before Jacob's children coming out of Aegypt toward the Holy Land Pharaoh and his Host behind them and the Sea before them not only without are fightings but also within are fears for so many a weak follower of holiness complains full willingly would I pursue and follow holiness but that good which I would do I do not and that evil that I would not do that I do the Law is holy and the Commandment holy and just and good and the Gospel is holy and these command my pursute of holiness But I am carnal sold under sin I would gladly pursue holiness and run the way of Gods Commandments if I could but I am like one of those whom Mezentius the Tyrant tormented by tying a dead body to a living Wretched man who shall deliver me from the body of this death Alas poor soul thou art in a better condition than thou thinkest thy self to be though thou be not yet so good as many think thee to be for the race of Holiness consists of divers stages and according to those there are divers who pursue and follow after Righteousness and Holiness all of them follow it though not all the same pace There are Children and young men run this race and old men who have finished their course 1. The Children are eager in their pursuit but weak and cannot hold out they are ignorant of the way and so err from it unadvised and rash and so stumble in it yet be not dejected holy child though thou dost not that good which thou wouldst do yet it 's a beginning of goodness to be willing to do good though thou dost evil yet that thou wouldst not do it is a beginning of the Christian race The holy Apostle writes a comfortable Letter 1 Joh. 2.11 I
this word being plural in the singular number as Castellio here turns it gloriam Martin Luther Herligheit and after him the Low Dutch and also our printed English Translations Glory The Reason why the Spirit of God expresseth this Glory in the plural number is because in Scripture when divine things are signified in their fulness the words are put in the plural number thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 thus very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses are in the Hebrew which we express only in the singular number not without injury to the Hebrew Text Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. and the great promise of partaking of the Divine Nature is expressed in the plural number 2 Pet. 1. thus Glories in the Text import fulness of Glory Another reason there is from the word opposite hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufferings which is plural and therefore the holy spirit would counterpoise them with the like weight of Glory The Reason why these Glories must follow the sufferings is the justice of the Father 1. In regard of Christ who therefore highly exalted him Phil. 2. and therefore he is said to be crowned with glory and honour for the suffering of death Hebr. 2.9 ought not Christ to suffer and so enter into glory 2. In regard of those who are Christs the justice of God who hath promised is engaged unto them yet lest we should seem to stand upon terms of commutative justice the Lord who hath promised is just when he performs his promise but bountiful and gracious also when he doth so both because these Glories in worth infinitely exceed our sufferings 2 Cor. and because the promise of Glory was made out of Grace the Apostle therefore wisely joyns both together I have kept the faith c. henceforth is laid up for me a crown of Righteousness which God the righteous judge shall give me 3. Another Reason may be given for this more proper to the next point Observ 1. Note here in what method and order the holy spirit hath placed these things of greatest moment sufferings leading unto Christ and glory after these sufferings The like Scriptures we have if we suffer with him we shall reign with him if we die with him we shall also live with him Observ 2. This method of the spirit is notable and quite contrary to that wherein the world instructs her Children for men are taught first to believe that they shall reign with Christ inherit glory honour immortality and eternal life and then to follow Christ in his sufferings then to die with him then to cut off the offending foot and offending hand and pluck out the offending eye and all this in way of thankfulness Quanto rectius hic St. Peter puts the Passions first and the Glories after Observ 3. The God of Glory prescribes his Servants their work first to be done and promiseth them their reward afterward Prov. 3. first they are wise and humble then God gives them Grace and Glory first they die and then they live first they suffer and then they reign if we suffer with him that we may also be glorified with him Rom. 8.17 The God of this world proceeds with his servants in a quite contrary method he gives them their reward in hand that present good which they desire the Hypocrites seek for honour at the hands of men and that their Master gives them Matt. 6. They have their reward Luk. 16. My son saith Abraham remember that in thy life time thou received'st thy good things and Lazarus his evil things he therefore now is comforted and thou art tormented Thus he himself foretells his Apostles and Disciples sufferings lest they should be offended Joh. 16.1 2. Axiom 4. The spirit of Christ in the Prophets witnessed before hand the sufferings of Christ and the glories that should follow The spirit witnessed of the sufferings of Christ The sufferings of Christ testified by the spirit are either in the spirit or flesh 1. In the spirit thus in Adam when his innocent nature in us was murdered Rev. 13.8 Thus when the good motions and inspirations of the holy spirit are quenched Hebr. 6.6 of these the ceremonial services and types under the Law testified the Lambs in the daily sacrifice The Reason of this Testimony of the Prophets touching the suffering of Christ and the glories following may be for the prevention of scandal which the Lord in wisdom foresaw would follow the Cross and therefore these sufferings must be foretold Thus the Apostle tells us that Christ crucified was a stumbling-block to the Jews 1 Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence our Lord sending answer to John Baptist's question whether he were the Christ or not saith The blind see the lame walk to the poor the Gospel is preached and blessed is he that is not offended in me Matt. 11. Observ 1. Hence appears the Antiquity of the Christian Doctrine touching salvation and the means conducing thereunto This the spirit testified unto the Prophets from the beginning of the world Observ 2. St. Peter here and the rest of the Apostles teach one and the same thing that the Prophets of old have done yea the Apostles in the New Testament required the very same Righteousness of God which was required before under the Old Testament even the righteousness of God by faith not imagined by fancy but such really and truly wrought in us by the spirit of Jesus Chrst Rom. 3.21 St. Peter useth the like method Acts 3.24 and 5.30 and 22.14 whereby they shew that the Law of Christ differs not from the Old Law but that both have the same founder and authour that the same God who gave the Law commanded also the Gospel to be preached yea St. Paul testifieth the same more largely Act. 26.22 23. Observ 3. Hence it appears as from manifold other Scriptures that the Doctrine concerning the Deity of the Son of God and holy spirit is no new Doctrine but that which was well known unto the holy Prophets Observ 4. Hence also it 's evident That the holy Prophets of Old spake not of themselves but by the dictate and instinct of the Holy Ghost so the Psalms which we say of David c. are indeed dictated by the spirit of God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Psalmist about to propound a parable saith I will incline mine ear unto a parable Psal 49.4 so that the doctrine of the Prophets as well as of the Apostles is the Testimony of the Holy Spirit That Spirit by which the Old Prophets spake and wrote was the spirit of Christ Thus we profess in the Nicene Creed that Christ spake by the Prophets The Scriptures or writings of the holy Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by divine inspiration they are testimonies of Gods spirit 5. The Prophets searched what and what manner of time the spirit of Christ that
is false doctrine because it 's strange unto us The Ismaelites thought strange of Gods Commandments Do we obey do we live it do we observe the great things of the Law do we live justly do we love mercy do we walk humbly with our God If we do these things then we shall know of the doctrine whether it be of God or no and not till then otherwise for men to hear and then to go away and tell other things this or that is strange doctrine and not practise it So long as men are estranged from the life of God they must needs think strange of the will of God Sin estrangeth man from his God We may learn from hence a good Rule not to be too hasty in judging any tenent to be strange Doctrine or Heresie and condemning men as Hereticks until we our selves have made tryal of the Doctrine whether it be of God Most men speak evil of things and persons whom they know not The Jews for this reason rejected Christ Joh. 5. because they had not heard the voice of the Father his Law nor seen his shape and therefore how could they receive the Son and his Doctrine when they rejected the Father and his Doctrine of his Law that ought to precede While we are averse from our God his Law is an enemy unto us and therefore it was ordained after the Fall Gen. 3. Eph. 2. Coloss 2. Dehort Let not the Commandment seem strange unto us It is connatural it is conformable unto the Law of Nature that is born with us Rom. 2. Means Cease from thine own wisdom Those who would have the Law written in their hearts they must not kick against it Moses wrote Deuteronomy he tells us after Sehon King of the Amorites was overcome when rebellion and kicking against the Law when all scoffing and jeering at those who urge and lay the Law to us hath ceased That 's Ogg the King of Basan This Sehon dwelt at Heshbon i. e. in the mans own thoughts and these are they which make us think strange of the Law 't is the word in the Text and the Psalmist useth the very same argument Psal 94.11 The thoughts of men are vain Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Thou hast restrained prayer from the Almighty Job 15.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquaint now thy self with God and be at peace so good things shall come unto thee Receive I pray thee the Law from his mouth and lay up his words in thy heart Job 22.21 22. This is the way to be acquainted with thy God Isai 1.16 18. and 30.19.64.24 Jer. 33.3 Call upon me and I will answer thee and shew thee great and mighty things such as thou knowest not NOTES AND OBSERVATIONS UPON ROMANS VIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead will also quicken even your mortal bodies by or because of his spirit that dwelleth in you THe Wise Man moves an Objection concerning Festival Dayes When all the light of every day is from the Sun he answers it himself by the knowledge of the Lord they were distinguished and he altered seasons and appointed feasts some of them hath he made high dayes and hallowed them and some of them hath he made ordinary dayes as the like reason is of men and persons all men are from the ground saith he and Adam was Created of earth he answers the Objection In much knowledge the Lord hath divided them and made their wayes divers Ecclus. 33 7 8 9. As for Festival dayes howsoever the Apostles thought meet to wave and neglect many which the Jews observed according to the Law of Moses yet some they retained as being more mysterious such as are the Passover Pentecost and the Feast of Tabernacles whereof the first prefigured the Death and Resurrection of the Lord Jesus the second the giving of the Holy Ghost and the third the Feast of the Lords Nativity For the Prophet Zachary tells us that the Feast of Tabernacles shall be kept and thus Tertullian and divers of the Ancient Fathers understood the Apostle Coloss 2.16 Let no man judge you in meat and drink or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of a feast as the word signifies in part of a feast for one part of it was Judaical and Ceremonial and to be abolish'd another part of it Spiritual and Câ—â—istian and to be retained Nor doth this any way thwart what the Apostle writes Rom. 14.5 One man esteems a day above a day but another man esteems every day 5.9 it 's evident that the Apostle speaks of the weak and strong Christian but come we to the words propounded The Apostle having in the seventh Chapter described the condition of a man as yet under the Law which some foully mistake and pittifully abuse as if it were a description of a perfect Regenerate Man when yet nor Christ nor his Spirit are once mentioned throughout all the dispute from the fifth verse to the 25th In the eighth Chapter he deciphers the state of those who are under the Grace of Christ wherein there is no condemnation as who walk not after the flesh but after the Spirit In these the Spirit of Grace works Life and Peace in the inward Man That they may know whether they have Christ and his Spirit in them or not that body in which sin lived reigned and ruled is dead because of sin now dead in it but the Spirit lives in it because of Righteousness received by the Grace of God and living in it Now the Spirit of God which raised up Christ from the dead not only raiseth up the inward Man but the outward also not the Soul only dead in trespasses and sins but the mortal Body also if that Spirit dwell in us which is the purport of the Text and hath accordingly two parts which are the two Divine Axioms which I shall consider in the Text. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Spirit of the Father raised up Christ from the dead 2. If the Spirit of Him the Father that raised up Christ from the dead dwell in you He who raised up Christ from the dead will quicken even your mortal Bodies by His Spirit that dwelleth in you 1. The Spirit of the Father raised up Christ from the dead We find the Resurrection of Christ attributed unto the Father and His Spirit often elsewhere in Scripture Acts 2.24 Whom God raised up having loosed the pains of death And again vers 32. This Jesus hath God raised up whereof we are all witnesses So Rom. 1.4 Declared to be the Son of God with power accordiâ—g to the Spirit of Holyness by the Resurrection from the dead And Chapt. 6.4 5. Therefore we are buried with him by Baptisme into death that like as Christ was raised from the dead by the glory
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
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
of their Country would willingly expose themselves to death If Humane Love could transport men so far as to neglect their own safety for their Countries how much farther will the Divine Love carry the Saints Moses Paul all the Apostles Yet all these though the rarest Examples of religious Love came infinitely short of our Lords love to us For I pray consider for whom became these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godrus for his subjects the Athenians Curtius and the Decii for their Country men the Romans Moses for the Israelites his Subjects he was their King Deut. Paul for his brethren his kinsmen according to the flesh So that that of our Saviour is true of all these Joh. 15.13 Greater love than this hath no man that he should lay down his life for his friends But how much Gospel-love is this that one should dye for his enemies Christ became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the just for the unjust but even for his enemies Rom. 5.10 Most rare and singular love There is no parable no example like to it Great difference between Christ and many Christians 3. This is yet more exceeding love if we consider Christ the Ruler of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he condescended hereunto to purge delinquents when men get but a little power in their hand they purge not delinquents but make them such 4. So high our Lord was yet so lowly he condescended Phil. 2.3 4-10 Dominus Dominantium servus servorum the meanest officer in the house 5. This is a ground of love toward our Neighbour Eph. 5.1 2. 1 Joh. 4.9 10 11. If God loved us then should we love God No God requires first love to our Neighbour 1 Joh. 4.20 For he well knew if we should have the bestowing of our own love in our own order we would hate our brother Joh. 16.2 And that is now come for men hate one another not as their Neighbours but as the enemies of God But let me ask them are not they themselves the enemies of God Col. 1.21 They love one another who have suffered together The good Thief reproved the bad Dost thou not fear God sith thou art in the same condemnation What office then is there so mean that Christians ought not to condescend unto one in behalf of another Christ wash'd his Disciples feet to teach us this Lesson Joh. 13. How cautelous then how wary how fearful ought we to be of soiling and fouling our soul with the least sin It cost the Son of God his blood 1 Pet. 1.18 How careful were they under the Law lest they should be defiled The Apostle hath reference to it Col. 2.2 We lye still in the dust and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord purge me Mean time we put not an hand towards the purging of our selves we would have God come to us we will not come unto him It reproves those who put off Christian duties to others Oftentimes the Father puts off Thanksgiving to his child who must lisp out a Grace This I believe is the common fault of all We cry out for a Reformation that the Church the Kingdom it self may be purged c. God send one and that a through one Mean time who is there goes about to reform his own life Every man thinks that work is done in his own heart and he would bring every man to the model of his own purging The dissolute and licentious man tells him that lives more strictly that he is an hypocrite He abstains from drunkenness upbraids the Drunkard as if that were the only sin c. We quarrel one with another about words and leave the main thing undone The good Wife bids her Maids sweep the House the one bids the other fetch a Broom she says it is a Besom They spend their time in pratle and leave the work undone so do men about purgatory c. But leave the business it self undone we pray that Gods will may be done yet who goes about to do it His will is our sanctification who hallows Gods name by being holy as he is holy We pray that God will forgive us as we forgive c. yet keep hatred and malice in our hearts c. that he would not lead us into temptation yet we rush into it that he would deliver us from the evil one yet deliver up our selves to be ruled by him Exhort Unto us all by exhortation reproof to imitate our Lord in this so far as we are able purge one another from our sins we little consider that every one of us is as it were the keeper of his brother Ecclus. 17.14 It was the speech of Cain am I my brothers keeper O Beloved Men say God hath put such an one into mine hand if I kill either a good or an evil man when they might as well say and argue God hath put him into my hand for his preservation The Laws of this land in case of robbery by the high way if the Malefactor be not found lay the charge upon the hundred and every man must bear his share and there 's equity for it every man should have taken care of his Neighbour Exhort one another while it is called to day the righteous shall scarcely saved Qui non vetat peccare quum possit jubet Object Have we not sins enough of our own that we must incur the guilt of other mens sins 1 Tim. 5.22 Charity commands this duty of us Levit. 19.17 Thou shalt not hate thy brother i. e. thou shalt not hate any man For whosoever hates his brother is a murderer 1 Joh. 3.15 Now whereby shall we discover our love unto our brother Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke him and not bear sin for him He who rebukes not his brother when he sins hates him and shall bear the punishment both of his own hatred and his brothers sins we turn it Thou shalt not suffer sin upon him a most necessary duty which yet I fear few very few perform unto their neighbour What 's the reason we are loath to be reproved for our own sin and therefore afraid to reprove another Men make a tacite Covenant one with other not to touch one anothers sins much less to wash and purge one another from them which is a Covenant with Hell and Death He that turns a sinner from his evil way saves a soul from death and covers a multitude of sins Jam. 5.20 yet we let our brother go on in his sin and suffer sin upon him In matters of no moment O how loving we are tell him of a spot in his face and wipe away dust off his garment he hath spots many and those foul spots upon his soul thou sufferest them upon him neither wipes them off nor tells him of them thou takest care he should be pleasing to men not to God savest him from a little shame not his soul from death Our Saviours example and precept
there Who opposeth and exalts himself above all that is called God and is worshipped so that he as God sits in the Temple of God shewing himself that he is God Beloved if the Pope and the Devil and all wicked men in the world were subdued if the Devilishness if wickedness if the evil world within us be not subdued if envy pride covetousness wrath bloody zeal gluttony drunkenness c. if these prevail over us and in us what doth it profit us What doth it profit us though we subdued the world without us and lose our own souls O let us make clean the inside of the cup and platter let us subdue the enemies within us and then God will fight for us against all our enemies without us This is the victory that overcomes the world even your faith I have dwelt longer upon this Text than I minded when I first made choice of it and that the rather because this is a quarrelling and contentious age wherein men spend their anger their hatred their indignation and their enmity upon persons rather than things upon others rather than themselves as if all the evil were without us all our enemies were outward none of our own houshold none in our own bosom whereas indeed our greatest enemies are all there certain it is God hath not put these affections of aversation hatred anger and indignation in us for nothing but they have their objects if men knew them and the Text points us to them they are all the things that are in the world for so our Apostle summs them up 1 Joh. 2. and these are the enemies to be fought withal and overcome by faith Wherefore I beseech ye suffer the word of exhortation let me use the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 13.22 and I shall speak of this Text but only this once That we would endeavour through faith to overcome the world For the due handling of this exhortation I shall 1. Propound certain motives and arguments to enforce this Duty 2. Certain Notes and Signs whether we perform it yea or no And 3. Helps and means for our furtherance hereunto 1. The motives may be taken from the consideration of our enemies Forces 2. Our own succours 3. Our General and Leader 4. His Captains and Followers And truly he who fights the Lord's Battles hath need of all the comfort and all the exhortation that may be 1. As for our enemies though many and they maliciously bent and their Leader goes up and down seeking whom he may devour yet he hath no more power to hurt us than the Captain of our Salvation will allow him 't is true he besiegeth thee so he did Job and went up and down and round about that hedge of God's providence which God hath fenced him withal but he had no power at all to hurt him nor can he hurt thee but by permission of God no he cannot touch a Swine without leave as one of the Ancients hath it he hath a most malicious will but no power but what God permits unto him 2. The consideration of Divine Assistance may animate us Commanders of old and at this day are wont to encourage their Soldiers from the presence of God with them so did Cyrus in his wars as Xenophon reports of him so did the Romans in their wars thus nay much rather may the faithful be encouraged in this fight against their spiritual enemies Fear not saith God to Abraham for I am with thee Gen. 26.24 and Moses to Joshua the Lord saith he doth go before thee he will be with thee he will not fail thee neither forsake thee fear not neither be dismayed Deut. 31.8 Thus Abijah strengthens himself and his Army 2 Chron. 13. As for us the Lord is our God and we have not forsaken him God himself is with us for our Captain and what comes of it vers 18. The children of Judah prevailed because they relyed upon the Lord God of their Fathers And the Lord is with thee thou mighty man of valour saith the Angel to Gideon Judg. 6.22 And hath not the Lord himself made himself known unto the faithful by that most familiar name of Emmanuel God with us And I am with you saith he to his Disciples unto the end of the world and that which the Lord saith to Joshua Josh 1.5 The same the Apostle applies unto all the spiritual Hebrews those who have passed out of the wicked world Hebr. 13.5 6. He hath said I will never leave thee nor forsake thee so that we may boldly say the Lord is my helper I will not fear what man shall do unto me 3. Consider our General and Leader 't is not in vain said that a couragious General is the life and spirit and strength of his Army much more truly may it be said of the Captain of our Salvation the true Joshua he hath overcome the world among all those examples of a victorious faith reckoned up by the Apostle Hebr. 11. Joshua is not once named yet were his conquests greater and more in number than all the ancient worthies recorded in that Chapter what 's the reason The Apostle well knew he was the principal type of the true Joshua or Jesus who not only is the pattern and example to his Soldiers that as he hath done so should they also do but he it is in whose name and power all those worthies yea all the Saints of God from the beginning of the world have overcome the world he it is that works all our works in us he it is who hath from the beginning and shall for ever work all his works in Believers of which we may understand Joh. 21.25 Psal 139.17 This great Commander in chief it is who hath overcome the world and all the lusts that are in the world and Satan the Prince of the world this was figured by Jericho a known type of the world this was typified by all those seven nations the Canaanites the Perizites the Jebusites the Amorites c. all which are worldly lusts within us This was figured by the conquest of Ai and the King of it i. e. of the world and the Prince of the world for where it 's said Josh 8.28 That Joshua burnt Ai and made it an heap for ever even a desolation unto this day There 's not so much intended a desolation of the earth as a destruction and utter desolation of the world of iniquity the Devils world when he shall be no more when God shall be all in all when Christ shall reign in his Saints and make of a City an heap Esay 25.2 Thus Joshua crucified the King of Ai i. e. the Prince of this world Col. 2.15 When he spoiled principalities and powers and made a shew of them openly triumphing over them in himself The like we may understand of all Joshua's conquests and they please us well when we consider they were all wrought for our sakes Thus we contentedly relate and hear
related Histories of our Saviour's Death Resurrection and Ascension c. And that he by his Death and Resurrection hath overcome the world and to this purpose we understand our Saviours speech to his Disciples Joh. 16. ult Be of good cheer I have overcome the world And truly the words in our English sound no otherwise than to make us secure that the work is done to our hand and we need take no more thought of it or for it but Beloved the matter being of this great consequence 't is worth your attention and best consideration that this Scripture is so far from lulling us into security that it puts us upon the Duty of the Text and encourageth us to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confidite so the Vulg. Lat. And the Septuagint by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repose confidence in one as Prov. 31.11 to be bold so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not Exod. 14.13 and so it comes home to the Text be bold be confident hope in me I have overcome the world to this purpose the Greek Text the Vulgar Latine the Syriack Interpreter Most fitly to this purpose Deut. 33.27 The eternal God is thy refuge and underneath the arms of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall thrust out the enemy from before thee and shall say destroy them Thus in our ordinary speech the victories and conquests of Armies are ascribed unto the Commander in Chief Alexander overcomes the world Julius Caesar conquered France c. because by their Example Counsel and Encouragement these victories were obtained Much more may we ascribe the victory of all our spiritual enemies unto Christ the Captain of our Salvation not only as he by whose example counsel and encouragement we overcome the world but also as he who is the very principle of wisdom power patience and fortitude c. by which we overcome the world Christ therefore the great Commander he hath overcome the world and animates and heartens us to overcome As if a man had conquered a wild beast he should now deliver it to his Son to conquer Thus all the Victories of all the Worthies prefigure unto us Christs conquests and victories of the world Thus he spoiled principalities and powers and made a shew of them openly triumphing over them in himself so as a Malefactor is by Law and sentence of the Prince a dead man and as the custome is in France and elsewhere he is set forth and hanged up in effigie Thus all those victories of Joshuah and the Judges of David and other Kings are all types and figures of our spiritual enemies overcome and hanged as it were in effigie and so to be crucified and mortified by us 4. So that this combate is not left unto us as an arbitrary business which may be done or not done and yet no harm done there 's a necessity lies upon us and wo be to us if we fight not all the happiness of that life which is to come depends upon the atchievement of this victory The kingdom of heaven is to be obtained upon no other terms if we suffer with him we shall reign with him Our neighbour kingdom of Ireland will not be recovered upon other conditions and shall we hope the kingdom of heaven will be obtained upon easier terms Sign 1. In a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universal destruction such as the Lord enjoyned Saul and such as this must be great and small all must perish Whether have we gotten such an universal conquest over our spiritual enemies yea or no Saul being sent to destroy Amalek had commission to slay both men and women infant and suckling oxe and sheep camel and ass and had a charge to spare none 1 Sam. 15.3 yet vers 9. Saul and the people spared Agag the King of the Amalekites the Lord hath given the Faith a general commission and power to destroy Amaleck to overcome the world Do we not spare some reigning sin do we not spare Agag what thy Agag is thou best knowest and God who knows thy heart knows thou hast spared Agag what 's he a covering so Agag signifieth that which covers all other sins and rules and reigns over them is' t not a covering of lies and deceit in trading an over-reaching of our brother in any thing Remember the sparing of Agag cost Saul a Kingdom 1 Sam. 15.23 and so it will thee a better kingdom than his was for cursed is he who doth the work of the Lord negligently deceitfully and cursed is he who keepeth back his sword from blood Jer. 48.10 Cursed is he who spares the life and blood of sin I fear I may truly say with the Apostle Ye have not thus resisted unto blood striving against sin Hebr. 12.4 But Saul spared the fattest of the cattle for sacrifice that 's another spiritual Agag another covering of sin a fair pretence of Religion to cover iniquity And is not Religion and Godliness ordinarily pretended when thou principally intendest thine own gain O remember that the Lord hath threatned that he will destroy the face of the covering that is cast over all people Isa 25.7 he hath threatned that he will destroy Gog Ezec. 38. that is the covering and that nothing is covered that shall not be reveiled nor hid that shall not be known O take heed of covering thy wicked heart with so plausible a pretence and shew of Religion and remember the day will come when the Lord shall bring to light the hidden things of darkness and will make manifest the counsels of the heart 1 Cor. 4.5 O that the Lord would make me this day a Samuel to hew that spiritual Agag in pieces that reigns covertly in any soul here present 2. But in an universal destruction the least are destroyed as well as the greatest But alas is' t not a little one and my soul shall live is there a little one if thou sparest it wittingly or willingly thy soul shall die he that offends in one point is guilty of all 3. If the world be overcome then the Government is changed as the Romans gave their Laws to the conquered Nations and made them Provinces thus it is not lawful for us to put any man to death jus gladii Thus the Normans conquering us gave us their Laws And is the Government chang'd in thee are the Laws altered thou hadst many Lords that ruled over thee Isa 26. Is the Lord alone exalted over thee Is he the sole Governour in thee Is he all in all in thee Are the Laws altered heretofore the Law of Sin and Death ruled in thee doth now the Law of God rule in thee Heretofore the Law of thy Members warred against the Law of thy Mind and brought thee into captivity to the Law of Sin that was in thy members Hath now the law of the spirit of life in Christ Jesus made thee free from the law of sin and death is the world turned upside down Isa 24.