away Devils I dispute not though sure I am the Ancient Holy Fathers of the Church affirm no less But without all question by the Cross it self the patience of the Saints the great Dragon the old Serpent called the Devil and Satan was cast out and his Angels with him And the Saints overcame him by the blood of the Lamb and the Word of the Testimony and they loved not their lives unto their death Apoc. 12.9 By this we tread upon Serpents and Scorpions and all the power of the enemy This this is the Christian Glory Gloriosum est sequi Dominum saith the Wise Man Ecclus. 18. we glory in afflictions saith St. Paul Nay God forbid saith he that I should glory in any thing save in the Cross of our Lord Jesus Christ whereby the world is crucified to me and I unto the world Gal. 6.14 But go we so about to perswade men to follow our Lord down this lowest step of his Humiliation to the death of the Cross as if it were Arbitrary and left to our discretion O no beloved 't is our duty our bounden duty to which we are bound by a double necessity both Praecepti as that of our Saviour and frequently from our Saviour by his Apostles and Medii and this such that without it it 's impossible we ever attain unto the end For the obtaining of the Crown depends upon this bearing of the Cross He that endures temptations when he is tryed he shall receive the Crown of Life saith St. James Jam. 1. that life depends upon this death If we die with him we shall live with him The glory we hope for depends upon the enduring of this shame If we suffer with him we shall be glorified with him This is that furnace of humiliation wherein the gold is tryed and acceptable men come forth vessels of honour meet for their masters use This is the Altar whereon the sin-offering the body of sin is consumed the truth of that whose shadow we contend for This is the Purgatory through which all the Saints of God ever have and shall pass to heaven the truth of that which vain men have made a fable This is the narrow way between fire and water which leads unto the heavenly inheritance This is that strait gate through which we must crowd into life and like the Serpent leave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conversation of the old man behind 'T is the death of the Cross not the natural death that purges us from all uncleanness before we enter where no unclean thing enters In a word the Cross whereon our old Man is crucified with Christ Nor ought we to think the Cross to be a burden insupportable if we consider the reward how heavy soever it 's but short and light for our light affliction which is but for a moment worketh for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English comes short of the full expression a far more exceeding eternal weight of Glory 2 Cor. 4.17 St. Peter calls it modicum modicum passos and modicum we say non nocet no it hurts us not 't was the condition of Nahash 1 Sam. 11 2. of the Devil let me thrust out thy right eye Christs Spirit saith do thy self no harm Act. 16. No the Cross may it must kill us but it cannot hurt us for we neither suffer loss of any thing that 's good nor sense of pain Not loss for though we lay all our affections upon the Cross good and bad together the gold together with the dross the dross will be consumed the gold will not the Humanity of Christ might die the Divinity could not die If a Ram rank carnal joy be laid upon the Altar 't will be slain and burnt if Isaac if true spiritual joy it will come off alive Men look upon this death as if it were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terribles whereas indeed there 's no hurt at all in it It 's like the casting out of the unclean Devil the Devil threw the man down that was possest but hurt him not saith St. Luk. 4. we are cast down saith our Apostle but not destroyed as dying and behold we live I am crucified with Christ yet I live yet not I but Christ lives in me no loss then I hope No nor is there sense of pain or what there is 't is ballanced with comfort so much water of affliction in the vessel so much wine of joy as the sufferings of Christ abound so doth the consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of both he of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Aegypt Think it not strange saith St. Peter concerning the fiery tryal which is to try you as though some strange thing happened unto you but rejoyce inasmuch as ye are partakers of Christs sufferings that when his Glory shall be reveiled ye may be glad also with exceeding joy Nay the pains of this death are so swallowed up with hope of life that there 's no joy but this Count it all joy when ye fall into diverse temptations saith St. James Jam. 1. And what Patient now I pray except an arrant fool or stark mad or desperately sick would not swallow down a potion how bitter soever if assured he could not live except he drunk it how much more if sweetned and made most pleasant with certain hope of life And can we drink of the cup he drank of the cup of his passion or can we be baptized with the baptism he was baptized withall baptized into his death No doubt we can as the Sons of Zebedee answered our Saviour For Christ's Cross is commonly the first lesson we learn in Christ's School to believe that Christ was crucified for us and that we at all adventures are crucified with Christ For who hath not this or the like sentence in his mouth The life that I now live I live by the faith of the Son of God who loved me and gave himself for me O Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us But to believe that we must be obedient unto his death or bear his Cross after him suffer with him or be crucified with him Indeed to believe we must do any thing but believe here here we stick here the believer will be sure he will not make overmuch hast This was a short cut unto Salvation who ever it was first found it But we must know that the lively Faith which worthily we highly prize hath necessarily other Graces accompanying it and of these especially Charity and Patience for the faithful man can do nothing without Love nor suffer
nature could be the cause of patience Quia tristitiam dolorem secundum se abhorret animus saith Thomas Therefore when careful thoughts torture and distract the brain how to make use of evils past how to lessen and escape the present how to prevent or decline instant ensuing evils when fears and griefs lie so heavy upon us that we are now ready to yield all to desperation when the whole head is sick and the whole heart faint Isa 1. lest we should wholly sink under the burden of remediless evils Vbi dignus vindice nodus incidit prodit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a dead lift our blessed Lord and Saviour Jesus Christ skilful of our infirmities and experienced of our sorrows he comes forth and shews himself a God a strong a present helper of the helpless in the needful time of trouble then he visits his soul-sick patients sick of discontent as he visited his love-sick Spouse Cant. 2.6 and so as he behav'd himself to her He puts his left hand under our heads and with his right hand he embraceth us 1. He puts his left hand under our heads when he supplies us there with strength to suffer above our evils and lest we should be stolidè feroces with wisdom also above our strength to direct us in our suffering to teach us how to profit by them how to suffer more how in the highest imitation of God himself to extract the Elixir of good even out of evils 2. With his right hand he embraceth us when he sheds his love abroad in our hearts and gives us a sense and palpable apprehension of it and that both in regard of this life and that which is to come 1. In regard of this life he comforts us with the sensible apprehension of his love unto us two wayes both 1. By his presence with us at our sufferings And 2. By his suffering with us 1. By his presence with us at our sufferings when so far he is from scorning our poverty or being ashamed of our shame that with his gracious presence he graceth and animateth and heartneth us against a crowd of enemies and what coward then dares not fight his Captain looking on Or like a good Physician weighing and measuring out all our bodily griefs and spiritual anxieties even to a scruple and chearing us up i' th' midst of all our agonies and like more than a Physician he 's able immediately to rid us out of all our troubles but that he sees and is glad to see his strength upholding and supporting humane frailty and striving yet and grapling once again with all the power of darkness and not overcome which he himself had foil'd and weakned and made fit and ready to be foil'd of us And had thy Jupiter Seneca no better a spectacle upon earth should he have look'd down from heaven than Cato cowardly Cato killing himself for fear he should be killed Our God hath a far more grateful object a Job upon the dunghil wrastling and wearying and conquering all the powers of hell and his bosom Devil too and in the midst of all his conflicts triumphing yea though he kill me yet will I trust in him Which confidence proceeds not from his presence with us only but also from his sufferings with us when as he bare our poverty and shame for us so he bears it with us when he sympathizeth and condoles and every way suffers our evils with us nay accounts them his own Why persecutest thou me Act. 9.8 when his Church was persecuted And surely 't is no small comfort to us when we are sick or grieved to have our dearest friend present condoling and suffering with us Not that our friends griefs or suffering can or ought to be causes of our joy and comfort we love our friend and cannot rejoyce at his sorrows but that his condolings his sympathies his suffering with us are arguments of his love 2. The embracements of his right hand comforts us with the sensible apprehension of his love in regard of his life to come when instead of our light affliction here but for a moment he puts in our hearts a desire and points us unto a certain hope of an eternal weight of glory at his right hand in heaven for evermore according to that of Austin Vis desideriorum facit tolerantiam laborum dolorum The strength of spiritual desires masters the sense of nature and bodily griefs Thus when the greatest evils of the meanest Calling are countervail'd and poys'd by greater strength to bear them and by greater wisdom to direct our strength in the bearing of them by the sensible apprehension of Gods love unto us argued both from his presence with us at our sufferings and his sufferings with us and by the impression of a desire and hope of a far greater good than these are evils It needs must follow that Christian patience is no dull or sullen bearing of evil as if a Christian were like Issachar a strong Ass couching down between the two burdens of temporal and spiritual evils Gen. 49.14 That 's rather duritia than patientia saith Thomas rather a stoical hardness and stupidity than Christian patience and hardiness but a joyful a chearful a glorious suffering and overcoming of evils Rom. 5.2 3. we rejoyce in hope of the glory of God that 's not enough and not only so saith our Apostle but we glory in tribulations also Give me now your poorest and most abased so he be a Christian man and let the seat of scorners fill their mouths with all their tartest and their quaintest scoffs Let the drunkards make their songs upon him Let them all combine in one and the Devil with them and whet their wits and tongues and swords and all exquisitely and maliciously to persecute him whom God hath placed in the meanest condition of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 's able to bear them all Could they weary him yet can they weary his God also he bears them not alone God bears them with him as he bare them for him He 's strong and able joyful and glorious to bear them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ that strengthens and inwardly enables him If there be matter of rejoycing amongst the evils of the meanest Calling a new kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely here 's matter of contentment in the good of the meanst Calling Our second kind of Precepts therefore are of contentment in the meanest condition of life Be content with what ye have Heb. 13.5 or with things present what are they no great matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment 1 Tim. 6.3 as Paul specifieth elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no dainties any thing that will but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no courtly soft raiment no gaudy apparel any thing that will but cover the body as St. Chrysostom observes out of those words For indeed victus and amictus divitiae Christianorum food and raiment 't is all a
done all this for them loved God and his Neighbour been Holy been sober for them Faith looks forward and is a process not only backward Hebr. 11. What Christ will do in us not what he hath done for us Such was the Faith of the Virgin Mary Luke 2. She believed Gabriel Luke 1.38 Bessed is she that believed for here shall be a performance of those things which were spoken to thee from the Lord. Verse 45. Exhort To walk and continue in such a way of Salvation as the Apostle here points out to the Holy women Faith Love Holiness and Sobriety if so we shall undoubtedly be saved NOTES AND OBSERVATIONS UPON I TIMOTHY VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fight the good Fight of Faith lay hold on eternal Life A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a Sport as Racing Running Wrestling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because some of the Games were at sharp with extreme hazard even of life it self as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of Duels and Sword-playing Hence it is that this Fight may be taken also for such Games or exercises as Abner challenged Joab unto Come let the young men make us Sport 2 Sam. 3.14 Thus in a better sence than they meant for this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Fight a good Fight is differing from that which is not so yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to implye the good effect of it If we suffer with him we shall reign with him To fight this good Fight implyeth three things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prize eternal life Phil. 3.14 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversary for we so fight not as beating the air the world and all that is in the world the Lusts of the flesh the lust of the eyes and the pride of life all the Fortresses and hurtful lusts that fight against the Soul and the Prince of the world our Adversary the Devil 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judge of this contention that we strive lawfully who gives the reward Henceforth is laid up for me a crown of life which God the righteous Judge shall give me c. But here we must distinguish between the Fight of Faith which Faith produceth Hebr. 11.33 34. Through Faith they subdued Kingdoms and for the Faith Jude Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen repetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the running to the race Heb. 12.1 The former is the winning of the race John the Baptists Doctrine directing us unto Christ by repentance of our sins the race it self is to mortifie those sins by Faith But this is not by every Faith for Faith is either legal or in the Father as Esse Deum that God is c. Heb. 11.6 or Evangelical or Faith in Christ the power of God ye believe in the Father believe also in me John 14.1 Reason 1. Ex parte judicis qui Author est Certaminis illius praeceptum est He first put enmity between the Seed of the woman and the Seed of the Serpent Reason 2. There is also a necessity in regard of our selves we cannot otherwise obtain the Prize Reason 3. And in regard of our Antagonist who hinders us all he may and therefore he being so potent so malicious so subtil c. there is required of us our best and utmost endeavour for the obtaining the Prize Reason 4. Another Reason from comparison 1. Of the Prize 2. The manner in obtaining it 1. In all their Sports the reward was some poor contemptible thing in it self considered The Apostle calls it a corruptible crown 1 Cor 9.25 And so it was indeed The old Epigrammatist tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few Apples a Garland made of wild Olive Branches or of Parsley or the Boughs of the Pine tree Spolia autem reportas c. A goodly Prize which they strove for yet 2. they used all Temperance c. 1 Cor 9.25 Now what a vast disproportion is there between their Prize and the Prize of the Christian Race Which is the crown incorruptible eternal life the crown of life righteousness Glory 1 Cor. 9.25 2. Between their Races they strove with abstinence from all things 1 Cor. 9. even to the hazard of their lives but the Lord requires not of every one the hazard of his natural life for the winning of this Crown that kind of Martyrdom was a peculiar Grace not vouchsafed unto all but he requires of all the laying down of our sinful and ungodly life which is the only obstacle and hinderance of the eternal life And how disproportionable are these means to the end 2 Cor. 4.17 18. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory 2 Cor. 1.6 Object 1. In many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all fail Resp See Notes in Coloss 3.1 Object 2. David in his race had his falls Resp And he had his risings up again and his never falling again into the same sin we never read that any of the Saints iterated their sins add Zach. 12.8 Object 3. Christ hath overcome the world and therefore what remains for us to do Resp See Joh. 3.3 4 5. Mat. 7.21 16.24 25. Luk. 13.24 25 26 27. Phil. 2 1◠3.10 Object 4. But hath not Christ done and suffered all things for us Resp See Notes in James 1.22 Observ 1. The Christian Faith is no dead Faith by Faith they obtained Promises wrought Righteousness stopped the mouths of Lions c. 't is not a fancy Observ 2. It 's an active powerful Faith c. See Notes on 1 Joh. 5.4 Observ 3. To believe that our enemies are overcome to our hand is not the Christian Faith if so why must we strive to enter and fight the good fight To what purpose is the fight of Faith if the enemy can never be overcome Fight the good fight of Faith Lay hold on Eternal Life These words contain two spiritual duties whereof the former is in order to the latter Fight the good fight of Faith that thou mayest lay hold on Eternal Life These words therefore may be resolved into these Divine Truths 1. Fight the good fight of Faith 2. Lay hold on Eternal Life 3. So fight c. that thou mayest lay hold on the Eternal Life Observ 1. The contention and wrestling of Faith is a good contention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such the Apostle calls it 2 Tim. 4.7 Other fights may be questioned whether good or no Nay if they be not according to this without question they are not good for whence come wars come they not of your lusts Jam. 4.1 Observ 2. The Christian profession is no idle contemplative life Fighting puts forth all the strength any man hath it is striving for life Observ 3. Sin is a fighting enemy Psal 56. 1. Man would swallow me up he is daily fighting and troubling me 2.
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
the wall As for God his way is perfect the word of the Lord is tryed 2. This way laid out for a race is usually as clean as plain as straight as may be And the statues of the Lord are right and the commandments of the Lord are pure Psal 19.8 The right and straight wayes of the Lord St. Paul calls them Acts 13.20 And are not my wayes equal O house of Israel saith the Lord Ezech. 3. But more neerly they agree in one common nature they are both actions both in motion Idem est non agere non esse 'T is all one in a sort to do nothing and to be nothing whence it is that St. Paul defineth this by well doing Rom. 2.9 4. Hence also it is that they are both continued and not interrupted for were a motion interrupted and broken off 't were not one motion but many motions saith the Philosopher not one race but many races and therefore ou◠Apostle further describes it to be continuance in well doing 5. And therefore by succession and one part after another from grace to grace strength to strength as in running we take one step after another so St. Paul describes it Rom. 4.12 A walking in the steps of the faith of our father Abraham But though he saith walking his meaning is not an easie pace The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to go and according to a propriety of speech in war to proceed or march forward against our spiritual enemies treading in the steps of our father Abrahams faith by which we overcome the world 1 Joh. 4. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ranks and files of soldiers marching orderly against their enemies which is not alwayes fair and easily but as need and occasion requires speedily and swiftly Running is the swiftest motion that a man can have on foot In omnibus operibus tuis esto velox be quick and swift in all thy works saith the Wise Man Ecclus. 1. 6. There is no stay at all allowed in this Spiritual Race except only to enquire and learn our way and that must be as speedily as may be Be swift to hear saith St. James but slow to speak quite contrary to the custome of many of our religious pratlers talkers who place all this Christian Race in hearing and talking when that 's but only the hearing and learning of our way We must be swift to hear which is our way and then run on speedily as the Prophet commanded his servant salute no man by the way not to run on churlishly and doggedly as the ill fashion is of too too many but to spend no tune in unnecessary complement But is there no time for recreation Yes but no time must be lost in that it must be like the travellers Inn to bait at a little and refresh himself as the Angels did with Abraham and so away the more ably and chearfully à carceribus ad metam from the beginning of the race to the end 7. As in a race there are carceres repagula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning whence the runners set out so in this spiritual race there are carceres too there are repagula but somewhat of another sence Bring my soul out of prison saith the Prophet David Psal 142. The prison of sin and the band 's of death Act. 2.24 And I will run the way of thy Commandments when thou hast set my heart at liberty Psal 119.32 8. And as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they properly call it an end and a mark of the bodily race so also there is to the race of the Christian Life the mark of the high calling of God in Christ Phil. 3.14 which is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of motion privatively but as that also signifieth the reward positively for such a reward or prize was propounded to them who ran a race and such an one is necessarily to be understood in the Text which St. Paul expresseth in the forenamed place Phil. 3.14 I press toward the mark for the prize of the high calling of God in Christ And St. Peter promiseth the same to those who run this race that they shall receive the end of their faith the salvation of their souls 1 Pet. 1.9 And as in the Olympick games they had their Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as propounded the prize excited the runners and disposed of the reward according to the endeavour of those who ran the race so also in this Spiritual Race we have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Plato calls him God who propounds the prize and stirs us up to run for it and rewards every man according to his works To him who by patient continuance in well doing seeks for glory and honour and immortality eternal life I have finished my course or run my race saith St. Paul and henceforth is laid up for me the Crown of Righteousness which God the righteous judge shall give me 2 Tim. 4.8 But howsoever this similitude runs as ye may perceive on many feet yet as we are wont to say Omnis similitudo claudicat on many feet also this is lame for 1. The Bodily Race was wont to be in a broad way this Spiritual Race in a very narrow way Matth. 7. 2. That Race was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred paces at the most the spiritual Race is a long way and requires all our life to run it 3. Those bodily exercises profited but little nor doth God delight in mans legs Psal but the race of Godliness is profitable for all things 1 Tim. 6. 4. In that many run but one received the prize in this many run and many receive the prize 5. In that one runs that he may get the prize from another In this every man runs to get it for himself and incites and stirs up others to get it for themselves and wisheth they had it would God all the Lords people could prophesie saith Moses and St. Paul would God that all they that hear me this day were even such as I am 6. In that the reward according to the finite nature of commutabile bonum the mutable good is intirely possessed by one alone In this according to the nature of incommutabile bonum the reward is common unto all intirely possest by all nor hath one the less because another shares with him as we say of a common nature this or that man is never a whit the less a man because another is so 7. In that the reward was far less than the pains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruptible crown a few apples a little pursley a branch of a palm In this infinitely greater as if a King should say to his Son run up this hill and take the Crown afflictions are not to be compared with the glory that follows 8. In that 't is given or rather passed to desert
vers 30. The practice of the Apostles exposing themselves so to daily to hourly perils in hope of the Resurrection 2. The proper Testimony taken from his own practice and that confirmed by his Oath Vers 31. 1. The Apostle and with him all Believers dye daily 2. The Apostle hath rejoycing in Christ Jesus our Lord. 3. The Apostle swears by that rejoycing which he had in Christ Jesus our Lord he dyed daily 1. The death which the Apostle professeth daily to dye may be understood Either 1. Of those outward perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel 2. Or it may be understood of the daily mortification of sin in hope of the Resurrection and Life Reason See Notes on Rom. 6.8 Observ 1. The true Christian life however easie in profession is most difficult in practice 2. The Apostle had rejoycing in Christ Jesus our Lord. Quaere 1. What is meant by rejoycing 2. How in Christ Jesus our Lord The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn rejoycing may as well be turned glorying This rejoycing or glorying is in Christ Jesus our Lord the Author of that glorying and rejoycing Reason This glorying and rejoycing proceeds from the pattern of Christ's sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the cross c. Observ 1. Note here that all the afflictions both outward and inward which befal us in our way and course of mortification they are counterpoised and balanced by joy rejoycing and glory 2 Cor. 6.10 And therefore the Apostle propounds all his sufferings as the Object and Matter of Glory 2 Cor. 11.18 Observ 2. The true solid and durable rejoycing and glory is in Christ Jesus our Lord Luk. 2.10 I bring you tidings of great joy that shall be to all people Yea the joy over-passeth over-weigheth all the pressures My Brethren count it all joy when you fall into manifold temptations Jam. 1.2 Rejoyce in the Lord always and again I say rejoyce Insomuch as the sorrow is only expressed with a quasi as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sad or sorrowing but always rejoycing 2 Cor. 6.10 In thy presence is the fulness of joy Axiom 3. The Apostle sware by that rejoycing which he had in Christ Jesus our Lord that he dyed daily The words are diversly read and that in ancient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By your rejoycing or glorying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle that signifieth protesting or swearing though there be a difference between them yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both And therefore it 's rendred here as in some other English Translations I protest and in the Syriack I swear Reason 1. The matter is of great moment mortification of sin and that daily Reason 2. That he might perswade them to an imitation of himself in this duty of so great moment Doubt What need had the Apostle to swear this The Corinthians to whom he wrote and all the Churches whereof he had a care 2 Cor. 11. They all knew the perils and hazards whereunto he was exposed they all knew he went in danger of his life And if so he did and they knew it what need he swear it Was this Oath taken in judgement Beloved I fear we are dull in hearing and true understanding what the Apostle hath written We are 't is too evident outwardly minded Had St. Paul here understood a natural and bodily death The Objection I have made would stand firm for his outward perils were so well known that there was no need of an Oath to confirm them But that daily dying to sin that daily ceasing from his own Wisdom and Knowledge that he might be wise with the Wisdom of God that daily mortifying his earthly members fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry who knew this but the Lord and his own Spirit Who but the Lord and his own Spirit knew that inward sympathy with the Corinthians and with all the Churches whereof he speaks 2 Cor. 11.29 And therefore if I must glory saith he I will glory in my infirmities vers 30 31. The God and Father of our Lord Jesus Christ knoweth that I lye not c. Observ Hence it appears lawful to protest by heaven and earth as the Prophets have done by the holy Angels as the Apostle gives example 1 Tim. 5.21 Yea it is lawful to swear when the glory of God requires it or our Neighbour's Salvation So the Oath have the three comites juramenti as they are called Jer. For so we have warrant Deut. 6.13 and 10.20 And the Apostles Example 2 Cor. 1.23 Phil. 1.8 But our Lord saith swear not at all Matth. 5.34 He there forbids Oaths by the Creatures usual then among the Jews But it s evident by the following words that the Lord prohibits the frequent use of all Oaths in our ordinary discourse among men where there is no necessity of swearing And therefore the Lord adds Let your communication be yea yea and nay nay True Some will say But whatsoever is more than this is evil that 's a weak yea a false collection from our Lords words he saith not that it 's evil But it cometh of the evil one The Apostle protested or sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your rejoycing or our rejoycing which I have in Christ 1. If we read the former the Apostle rejoyceth either 1. In that proficiency Or 2. In the joy and glory which he hoped for in them 2. If we read the latter the Apostle protests or swears by that glory which he had of their conversion by him And indeed the Readings are both Ancient And there is much to be said for both And therefore the V. L. Syri Tremel Diodati the Spanish Translation follow the former Luther Castellio Vatablus Piscator and French Bible all our English Translations which I have seen follow the latter Except our last Translation which puts also the latter in the Margin Whence we may gather thus much That the people of God have common joys and sorrows one with other Thus the Apostle professeth that the Thessalonians joy was his 1 Thess 2.19 20. And the same Apostle tells the Corinthians that his joy is the joy of them all 2 Cor. 2.3 Thus also their sorrows are common As Instruments of Musick tuned to the same height mutually affect each other Luk. 1. St. Paul dyed daily and rejoyced daily He rejoyced and invites us to rejoyce always Phil. 4.4 There is no dolour no sorrow in this death nor ought our sorrows to exceed in regard of the natural death Hezekiah wept sore not that he feared to dye but he had not yet a son that the promise made to David might be continued unto them So great mourning was for Jephtaes daughter NOTES AND OBSERVATIONS UPON II CORINTHIANS V.
is a good proof that Christ obtained a more excellent name than the Angels 2. The second promise He shall be to me a Son Either first the Dutifulness of the Son that he should perform unto his Father and so the words are a prediction of what the Father foresaw would ensue for the future as it hath in all times past Or secondly The words may be understood of the Dignity which the Father designed upon his Son and so the words are promissory and obligatory 1. If we take the words in the former notion they will afford us thus much from the rule of relation 1. That there is an eternal Filiation or Sonship in the Son as well as an eternal Paternity and Fatherhood in the Father 2. The Father loves not the Son without cause or desert for he is worthy of all the Love that the Father can bestow upon him which yet is eternal and infinite 3. Filial disposition and carriage towards God is a thing the Father takes great delight joy and comfort in 4. Though the Angels are Sons and loving Sons of God yet they fall infinitely short of Christ in their love and observance towards God because their being is limited and bounded within a finite compass so they cannot operate and act but according to the strength and activity of that limited being whereas Christs Being is infinite so his love c. 2. He shall be respected by me as a Son Hence observe first what an Honourable Service it is to serve and follow this Son 2. What an happy condition they are in who attain the Honour and Dignity of being reputed the Sons and Daughters of this dearly beloved Son What a wisdom is there to be found Christ what a world of peace riches glory to be found in his Kingdom when as there was so much of these found in Solomon the shadow of this body Consol Believers are the Children of God by Faith in Christ Jesus God is to them and promiseth to be to them a Father if they demean themselves obediently filially c. 2 Cor. 6. Will he not then provide for his Children It 's an ill Father provides not for his Children his obedient Children Yea evil Fathers do provide for them If ye being evil know to do good how much more your heavenly Father Two things naturally Parents seem by a tye of Nature to owe unto their Children Nurture Nourishment And these Two the Lord promiseth unto his Children by Adoption and Grace and these two are extreamly necessary in these perillous times 1. Nurture I will teach thee in the way that thou shouldest chuse Psal 32.2 Nourishment The young Lions lack and suffer hunger but they that seek the Lord shall not want any good thing Come ye Children hearken unto me and I will teach you the fear of the Lord Psal 34.10 11. Yea to vouchsafe his temporal blessings unto the Children of Satan The highest God is kind to the unthankful and to the evil Luk. 6.35 Idolaters and wicked men Act. 14.17 He doth them good giving them rain from heaven and fruitfull seasons filling their hearts with food and gladness It 's a large promise Hebr. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never forsake thee Hath he promised to be thy Father yet doubtest thou of his fatherly providence toward thee he gives food to wicked men how much more will he give meat to them that fear him He feeds the Ravens If there be any want on thy Fathers part it must be because thy Father knows not thy wants but he knows that thou hast need of all these things Or else he hears not thy prayers for supply of thy wants Yes that he does and that not only when thou prayest Psal 34.15 The eyes of the Lord are upon the Righteous and his ears are open unto their prayers but before they betray their wants in their prayers Isai 65.24 yea before thou knowest what to pray for for we know not what to pray for as we ought c. Rom. 8.26 What then Is he not willing to supply them Questionless he is sutably affected unto his own body what else mean all his promises If ye that are evil c. then the defect must be in his power but how can that be for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All sufficient God having sufficiency of all good things and all Right and Authority to bestow them as being Lord of Heaven and Earth and having all power to conquer all difficulties which may hinder the supply of all his Childrens wants surely the defect lies not on Gods part Dost thou believe all this that God knows all thy wants c. yet doubtest of his Fatherly Providence toward thee 't is evident the defect lies on thy part thou art modicae Fidei But it 's much to be feared thou fanciest thy self to have a fond Father and so provest not thy self an obedient Son Our Father brought up our Elder Brother Jesus Christ in hardship in labour in temptations in afflictions Though a Son yet learned he obedience by the things that he suffered and bringing many Sons to Glory he made the Captain of our Salvation perfect through sufferings Hebr. 2.10 wisdom leads her Children through crooked wayes will he deal so severely with his own Natural Son and will he make fondlings and cossets of his Adopted Sons Thou art my Son this day have I begotten thee These latter words are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason of the former and therefore have a twofold consideration 1. Absolute 2. Relative of the Absolute I have spoken the Relative is this Because I have begotten thee therefore thou art my Son And this twofold as the former 1. Because I begat thee 2. Because I begat thee like my self A Day begotten of the Ancient of dayes 1. Thou art my Son because I have begotten thee The Reason of this is considerable from that Right which a Father hath in his Son Hence we see the ground of that which the Lawyers call Patria Potestas the Fathers Authority over his Children it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea and Pattern of it in God himself The Lord himself reasons so Thou art my Son why because I have begotten thee This is the reason why the Lawyers call this Power Sacra Potestas Sacred and Holy and Divina Potestas as being confirmed by the Laws both of God and Men. Yea the Authority of the Father over his Son is so great that Josephus and other of the Jews reckon the fifth Commandment in the first Table as a part of our duty towards God a Law indispensible by any Religion To honour our Father is a Law above other seeming honour given to God But he that hates not Father and Mother c. cannot be my Disciple Christs Doctrine doth not annul or make void the Law but establisheth the Law But what if Father and Mother be Idolaters then we may put them to death c. Deut.