postilla mea I read it in such or such a Common-place-book in such a body of Divinity so strangely we are deceived in our selves when we think our selves to be such because we read things to be so and so Some have much pleased themselves and brooded high thoughts of themselves because they know that which highly enlightened men have known or thought that the same light were in them and therefore they say a Child upon a Gyants shoulders may see further than the Gyant No no we must our selves grow up unto the same measure Observ 2. The Disciples of Christ are no such fools and ideots as the world conceives them when they speak of such with a scommatical accent and say they are boni viri good honest men 'T is true 1 Cor. 3.18 They are fools in this world according to the diabolical wisdom Jam. 3. Otherwise they are the wisest men and greatest States-men the best Politicians in the world Privy Counsellors of the Kingdom of Heaven acquainted with all the secrets of State Yea by redundancy from the Divine Wisdom and Knowledge of Mysteries they are the best and ablest Ministers of State and skill'd in worldly affairs Joseph was by education no States-man but lived privately in his Fathers house yet Joseph gave better Advise to Pharaoh for the Preservation and Government of his Kingdom than all the wise men of Aegypt could though they of note for their Wisdom and Policy but in regard of Joseph the Princes of Zoan became fools the Princes of Noph were deceived Isa 19. Joseph the prisoner knew more than they all See Notes in Mat. 8.25 While the Church at this day is rent in pieces by manifold divided judgements and the greatest contention is what is the true Christianity and who are the true Christians It might be very seasonable yea necessary for us to consider an argument of this nature what in the beginning was meant by the Christian name lest we should strive as many do like the Andabatae qui clausis oculis pugnabant saith Tully they were wont to fight blindfold See Jobson of the Religions on both sides the River Gaubra Our Saviour that great Example of our imitation he leads us into this method when a question arose touching Divorce for decision of it he referrs us to the first institution of Marriage Mat. 19.8 whence he inferrs From the beginning it was not so And the Apostle an exact follower of Christ when the Corinthians contended about the Lords Supper he decides the question by pointing them to the beginning of it 1 Cor. 11. So in the contention about the Resurrection Cap. 15. And let us be followers of the Apostle as he was of Christ Act. 11.26 The Disciples were called Christians first at Antioch The words contain two spiritual names of our profession very needful to be known by us all for all and every one of us either indeed are or would be thought to be 1. Disciples of Jesus Christ and 2. true Christians but whether really and truly we be such the opening of both these may fully discover but this hath been already done Observ Wicked men disobedient undiscipled men have no ground of confidence that they know any thing of Divine Truth why unto such all things are in parables Nor can they judge of Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the spiritual man that judgeth all things Nor have they any authority from God to teach others NOTES AND OBSERVATIONS UPON LUKE VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God Which words I render thus And it came to pass in those dayes he went out into a mountain to pray and he continued all night in the prayer-house of God My reason for this Translation I shall give in due place THe words contain our Lords retirement to his devotion and his continuance in it 1. His retirement is amplified by the time when and place where and that more generally a mountain he went out in those dayes into a mountain and the end of his retirement to pray 2. The continuance in his devotion it was all night and the special place of it and appropriation of that place to whom it belonged it was the prayer-house of God In the former part Our Lords retirement to his devotion we have this Divine Aixom In those dayes Jesus went out into a mountain to pray In the latter The continuance of our Lords devotion we have two other Axioms 1. God hath his prayer-house 2. The Lord Jesus continued all night in Gods prayer-house 1. In those dayes Jesus went out into a mountain to pray This seems to be meerly circumstantial but if we shall consider the Notes on Mat. 24.1 what mountain this was neither St. Mark in the parallel story Mar. 3. nor St. Luke tells us by name but it appears not to have been far from Capernaum whither our Lord resorted after he had ended his Speech to his Apostles Mat. 8.5 Luk. 7.1 And because of that his most Divine Sermon in this mountain and his miracles of feeding the multitudes said also to be at this mountain and healing the Leper at the foot of this mountain and our Lords frequent resort hereunto it 's called by Adrichomius and others Mons Christi Christs Mountain Hither he ascended to pray This he did in those dayes It may be doubted whether this be to be understood to have come to pass immediately after the stories next preceding or some time before namely before his Sermon in the Mount Theâ—e was good reason for his retirement whether we consider the term à quo whence he went or the term ad quem whither he went or his business whereabout he went 1. As for the term à quo if ye look the verse before ye shall find him among a company of mad men and was there not good reason he should go out from among a company of mad men 2. The term ad quem was a Mountain and that whereunto he was wont to resort and retire himself to his privacy 3. The business whereabout he went required both Doubt What so great need of prayer Our Lord knoweth what we have need of Resp 1. Though he have promised yet will he be intreated for them Ezek. 36.37 2. As man so he saith My Father is greater than I. 3. To teach men Joh. 11.42 Parents know the necessities of their Children yet in all reason they will put them upon their duty to make known their wants Observ 1. Our Lord by his Example reads us a necessary Lesson He went out saith the Text and when we would be vacant and free to the performance of any divine duty the Lord here going out from a mad crew leads us out of the crowd and throng of the world that lies in the evil one he leads us forth from the tumult and madness of the people Observ 2.
Pharaohs daughter c. 2. The thing 1. A servant hath nothing of his own what he gets he gets to his Lord 2. As they who were villains 3. What he hath is his Masters 4. What he hath or doth for his Master he is to give an account of 5. He knows not what his Masters mind is further than his work requires 6. He knoweth not what his Master doth Joh. 15.15 Servants have different employments as Davids and Solomons Every servant is not trusted with all his Masters goods Some servants are employed in all their Masters business so was Joseph so was Obadiah No servant is trusted by his Master with his wife 1. God's servant hath nothing of his own His servant David emptieth himself of all he might seem to have 1 Chron. 29.11 2. God's servant works not for himself 1 Cor. 10.31 cum Col. 3.17 3. What a servant gets he gets for his Master Thy pound hath gained c. 4. He knows not what his Master doth John 15.15 Jonathan shot his Arrows Herein Moses the Law-giver and figure of the Law differs from such servants as the Lord entertains into more intimacy under the Gospel such he calls his friends John 15. And unto these he imparts his mind 1 Cor. 2. his secrets and mysteries Now although Moses I believe was inferiour to few of God's servants yet by reason of the dispensation wherein he was as in order to the Gospel which had better promises he is said only to be a Servant Thus the Law brought up only servants under the spirit of bondage Rom. 8.15 such an one acts all out of fear and Moses himself is described as an Hireling who doth all he doth for a reward 5. Some servants are entrusted with all their Masters goods so was Joseph and Moses faithful and trusty in all the house of God So Paul had the care of all the Churches 2 Cor. 11.28 No such Scripture concerning Peter 6. Of Servants some are admitted unto nearer intimacy than others are as Moses Numb 12. such a servant was John Baptist but withal a friend to the Lord Jesus Joh. 3. 7. A Servant abides not in the house always Ishmael and Hagar are cast out nor was Moses admitted for ever to stay in the house he must not go over Jordan to rule in God's house in the Holy Land this seems to be figured by Exod. 33.11 Moses though admitted to great intimacy with the Lord yet he departed out of the Tabernacle whereas Joshua departed not 2. Moses was faithful in all Gods house as a Servant These words bound the faithfulness of Moses he was faithful in all Gods house according to that wherein he was entrusted and that limitation is contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Servant That we may know how Moses was faithful in all Gods house as a Servant we must remember that a complete house consists of three combinations 1. Husband and Wife 2. Father and children whether Son or Daughter 3. Master and Servant And there is between every one of these as a sutable relation so likewise a respective faithfulness as between the Husband and Wife Father and Child Master and Servant for between every one of these there is either an express or tacite Covenant which while either observes to other they are said to be faithful There are besides these manifold other relations in the Church and Common-wealth and between them Covenants either express or tacite which require mutual faithfulness between one and other as between the Magistrates and the people and between one man and another Observ 5. This opens a noysom sink of unfaithfulness among the Sons of men in hac faece Romuli in these dregs of time 1. The Husband toward his wife his covenant and promise to her was That with all his worldly goods he would endow her yet those his worldly goods and hers also he prodigally wasts with riotous living leaves his wife and children to poverty want and misery he covenanted to live with her and renounce all others he renounceth her and all women are to him as one On the other side the woman obliged by the like to her Husband proves unfaithful to him 2. There is a natural obligation and tye between Father and Child so that the Father is bound for that natural being he hath given his child to afford him likewise esse nutritivum instructivum to give him nourishment and education And the child is bound to honour his Father and Mother but what an universal breach of faithfulness is here The Parents are wanting in their Duty towards their children and by way of requital the children dishonour their Parents Ezech. 22.7 And 3. The like neglect of faithfulness is in the third relation betwen Master and Servant And private Families being the Seminaries and Seed-plots of Cities Common-wealths and Kingdoms from thence issues the breach of common trust and faithfulness among men which all complain of at this day and I believe not without just cause since the character of the iron age Non hospes ab hospite tutus Non socer a Genero fratrum quoque gratia rara est No Servant or nearest Friend is admitted to that degree of intimacy by his Lord that he should allow him familiarity with his wife Joseph preferred as highly in Potiphar's house Gen. 39.6 yet vers 9. He hath kept nothing back from me but thee because thou art his wife and John Baptist so highly preferred by our Lord saith He that hath the Bride is the Bridegroom c. John 3.28 29. but the friend of the Bridegroom standeth and heareth him S. Paul durst not appropriate 1 Cor. 1 14.15 but endeavours to present a chast Virgin to Christ 2 Cor. 11. Repreh 1. The unfaithful servant who is trusted by the Lord with all his house he will yet presume to be unfaithful towards his Spouse either 1. Arrogating her to himself Or 2. Forcing her against her will 1. Arrogating her to himself as calling her after his own name as his Church his people Repreh 2. Those who force the Spouse and commit a spiritual rape on the consciences of people Paul was a more faithful servant 2 Cor. 1.24 though 2 Cor. 11.28 He had care of all the Churches Observ Note here the Dignity of God's people they are his servants the servant receives his Dignity from the Honour and Dignity of his Master and he riseth with him We are the servants of the God of Heaven Ezra Moses rejected all Honours even the greatest among men to be the servant of the Lord Hebr. 11. See the high promotion of Christ's servant Rom. 6.19 Observ Note here the difference between Moses himself in his dispensation and the Apostles of Christ in theirs he is called as he was a servant the Law brought forth John Baptist as a friend John 3. the Apostles were friends of Christ the Gospel brings forth Friends yea Brethren Sisters Mothers Matth. 12. These are no legal Titles
degrees of torment in the hell of the damned for Matth. 11.22 It shall be more tolerable for Tyre and Sydon than for those Cities wherein most of his mighty works were done and they repented not and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment than for Capernaum We read also of the lowest hell Deut. 32.22 My wrath shall burn to the lowest hell and deliverance from the lowest hell Psal 86.13 Thou hast delivered my Soul from the lowest hell and the depths of hell ProV 9.18 Her Guests are in the depths of hell Besides there are seven names of Hell as I shewed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which imply that there are divers degrees of punishment in Hell And so although he that saith to his Brother Thou fool be liable to hell fire yet there is a lower hell and the depths of hell prepared for him that murders his Brother because murder is a greater breach of the Sixth Commandment than being angry with our brother without a cause than saying to our brother Racha yea than saying to our Brother Thou fool as I shewed in the example of Cain And sith it is a greater sin in all reason and justice of God and man there must be a greater punishment than for any of these three Yea and saith he who saith to his Brother Thou fool shall be liable to hell fire He who shall murder his brother shall be liable to the lowest hell or the depths of hell This I believe is and seems probable reasonable and just to any understanding man yet if any should deny it or question it I know not how to prove that there be exactly such degrees of torment in hell the murderer shall be cast thereinto What then is there a greater punishment than Hell Surely there is what is that The lake of fire of which we read Revel 19.20 The beast and the false Prophet and they who worship his image shall be cast alive into the lake of fire burning with brimstone But happily this may be Hell it self No for the Devil himself shall be cast into the lake But why may not the Devil himself be cast into hell also That cannot be for Revelations 20. verse 14 15. Ye read that death and hell it self are cast into the lake and whosoever is not found written in the Book of life But yet we read of no murderers cast into the lake See then Chap. 21. 8. There ye find the murderers with all their Companions The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death So that although he who saith to his Brother Thou fool be liable to hell fire the angry and reproachful murderer who really and actually murders his Brother is liable to a greater Judgment than he who saith to his Brother Thou fool Obser 1. But I say unto you he that is angry with his brother c. Though the truth of God hath been delivered from all Antiquity to all Ages of men yet hath not the truth been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once unto any Age. But it hath been wrapt up in conceptu confuso in dark Speeches and Parables and mystical Representations until the time of Reformation appointed by the Father Thus we read divers names which had Mysteries in them which were not known till after Ages made them manifest The Scripture is full of them Melchizedeck is interpreted by St. Paul Hebr. 7.1 2. The Coathites were to carry the Utensils and Instruments of the Sanctuary but they must not touch the Utensils themselves nor see them Numb 4.15 17 20. The Coathites signifie stupid and dull men such as were not able to see to the end of that which was to be abolished 2 Cor. 3. Obser 2. The Lord expects a greater measure of obedience under the Gospel than he did under the Law I say not that the Lord required not the same obedience under the Law No doubt he did but the Law was weak by reason of the weakness of our flesh and the Spirit that is in us lusts unto envy But under the Gospel God hath given more grace He hath sent his Son in the similitude of sinful flesh c. that the righteousness of the Law might be fulfilled in us c. Obser 3. The Law is not only literal and binding the hand from killing and the tongue from reproachful speaking but it 's spiritual also and binds the heart and Spirit from evill thoughts and passions This was meant by Exodus 32.15 See Notes on Rom. 7.12 Obser 4. Hence it appears how great a difference there is between the righteousness of the Scribes and Pharisees and indeed all them who look at the Commandments of God as purely literal and outward and that righteousness which Christ himself teacheth It is no doubt a far greater sin to kill our Brother than to be angry with him yet to kill our Brother according to Pharisaical righteousness makes a man liable to the Judgment only But according to the righteousness which Christ teacheth He that is angry with his Brother without a cause is liable to the Judgment which of all the three penalties is the least as hath been shewn and there remains two greater the Council and Hell Fire Hence it 's evident that there is a dispensation doctrine and discipline of the Father preceeding that of the Son whereof there is yet very little notice taken while men huddle all things together without distinction Men are loath to yield to this least they should for like reason be forced upon the third dispensation of the Spirit Obser 5. The Lord doth not reveal to man his whole duty all at once The generality of men of old knew no other breach of the Sixth Commandment than outward murder Our Lord reveals unto his Disciples a new Law Thou shalt not be angry with thy brother without a cause Not but that the Law-giver would be understood also that his Law was spiritual and reached to wrath which accordingly he blamed in Cain as also the sign of wrath the fall of his countenance Gen. 4. And the Wise men in all Ages knew that wrath and hatred were forbidden by that Commandment And therefore Abraham would have no strife between Lot and him nor between their herds-men Gen. 13. But while the Heir was a Child he was to be brought up under fear And therefore Solomon tells us Eccles 12. That to fear God and keep his Commandments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man or the whole duty of man and this is the first degree of wisdom Job 28.28 and Exodus 20.20 The Lord is come to prove you that his fear may be before your faces So saith Moses when he had delivered the Law for the fear of God was the common state of all men under the Law
die without mercy Chap. 10 28. Though the Law cannot effect this yet it discovers the sin and delivers the sinner to the Judge and it belongs to the Judge to punish every transgression and disobedience Obser 1. As the Law is good if it be used lawfully and is our School-master unto Christ the end of the Law for righteousness to every one that believeth Rom. 10. For do not my words do good to him that walketh uprightly Mich. 2.7 So to every one that believeth not nor consents and agrees with the Law the Law is an adversary for evil Psal 18.25 26. there is required a necessary consent obedience and compliance with the Law and Prophets Obser 2. See here the condition of all such as are under the Law while they are under the Law and agree not with the Law they are against the Law and adversaries and enemies to the Law Thus the Law causeth wrath among such sin becomes exceeding sinful of this state we understand those Scriptures All our righteousness is as a menstruous cloath There is none that doth good no not one none that understandeth and seeketh after God These and such like Scriptures are to be understood of that state under the Law while we are enemies to the Law and the Law to us Nor can they without disparagement and wrong to Christ and his Spirit be understood of those who agree and consent to the Law who are not nor live under the Law but under Grace Obser 3. Until we agree with the Law we are alwayes obnoxious alwayes liable to the Law alwayes subject to be delivered up as Malefactors to the Judge So much is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time the adversary deliver thee to the Judge The adversary may take advantage of thee at any time thou mayest at any time be taken tardy Obser 4. Note here the great patience and long suffering of our God toward impenitent and obstinate sinners How long did he wait upon Ahab that bankrupt who had sold himself to commit iniquity Cons To the drooping Soul under the correction of the Father's Law See Notes on Psal 44.12 Exhort Yield while thou hast time to the correction and chastisement of the Father hear the rod. Agree with the Law consider the manifold blessings upon the obedient See Notes on Rom. 7.9 fine It is a fearful thing to fall into the hands of the living God who would not fear before thee little doest thou consider that while thou delayest agreement thou hastnest thine own ruine and pullest upon thy self swift destruction Maher sha lal haz baz O take the Psalmist's warning he speaks in the person of the Judge Psal 50.22 O consider this ye that forget God lest I tear you in pieces and there be none to deliver There is greater danger lest the Judge deliver thee to the Officer And who is the Officer There were among the Jews with allowance to whose Customs all our Lord's Sermons are to be understood divers of publick imployment whereof the more notable were four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancients or Senate the Elders of the people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices the Judges who knew the Law and gave Judgment 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitores which we call in the Text Officers a name too large for their place these had a coercive power and executed the sentence of the Judge These Offices we find here and there in the Scripture Deut. 1.2 Chron. 26. Prov. 6. They meet altogether Josh 23.2 This Officer in our English according to his place in several Courts hath his several names as Apparitor Bayliff Serjeant They had a compulsive power to effectuate and execute the command and sentence of the Judge whether by apprehending scourging imprisoning or tormenting in prison such ye read imployed John 7.32 Acts 16.22 which because the Action was commanded by the Judge the whole business is imputed unto them quod quis per alium facit id ipse facit what one doth by another that he doth himself Reason The nature of the crime requires austerity and rigour in the Judge for although the Civil Laws connive rather at mercy than rigour in a Judge according to that potius peccet misericordia quam severitate yet when the guilty person will by no means be reclaimed but hardens himself even to contumacy the height of disobedience either in this case the Judge must deliver him to the Officer or exposeth the Law himself and his authority to contempt It is the Officer's duty to execute the command of the Judge without which all Laws all Judges and their Sentences were in vain Execution is the life of the Law and therefore currat Lex Inform. 1. A pattern for Christian Judges 2. Officers of this kind are necessary Instruments in every Commonwealth for although they be hated by the common sort of people it 's an argument that men love their sins and therefore hate those who are instruments of their punishment as they hated the Publicans who took toll and custom and shackled them with sinners a manifest argument not that the Publicans were evil but that they loved their mony better than the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The aversness of man's will both in doing his duty and suffering whether for the glory of God or his own sin How backward was Moses and Jeremiah thou shalt go whither thou wouldest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the obstinate man hath neglected all importunities of his adversary to comply with him he must now be enforced to yield to the Sentence of the Judge Hereby we may perceive how far short we come of that full resignation of our selves unto our God which the Lord expects even in case of punishment Levit. 26.41 No marvel when we are averse from suffering according to the will of God for his glory All these are above nature Mysticé Who is the Officer 1. Good Angels Hebr. 1.2 Evil. The Devil and his Angels Ecclus 39.28 There are Spirits that are created for vengeance when the people would not agree with the adversary the Law but rebelled there against it the Chaldeans came 2 Chron. 36. Peter delivered in Christ's the Judge's name Ananias and Saphira to the Officer So did St. Paul the incestuous Corinthian 1 Cor. 5. Obser 1. The Lord hath his polity Obser 2. The opposite series and order that God hath set in things according to the opposite course of men in this World They who fear God agree with their adversary the Law the Law is their School-master that leads them to Christ the great Teacher John 17. He brings them to another Comforter or Teacher who abideth with them for ever if men will not agree all things go contrary The Adversary delivers them to the Judge and the Judge to the Officer Ecclus 39.25 ad finem The
prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is for a testimony 4. It 's natural to the Disciples to do good 5. It 's the precept of the Lord unto us Obj. But they shun us they avoid us they seperate us from their company Answ If they avoid thee follow them with love and doing good doth not our God do so to us Obser 7. The Lord can restrain his Sun from rising cause it to stand still go back He hath done both He can with-hold his rain give it dispensation hereby where and to whom he is pleased to bestow it He hath done so He hath rained upon one City and not rained upon another But he chooseth rather to do good unto all to bad and good just and unjust Obser 8. The Sons of our Father which is in heaven ought mainly and principally to look after the heavenly inheritance an inheritance undefiled Ye have in you a better and more enduring substance heavenly things in Christ spiritual blessings He gives us possession of heavenly things in Christ the earnest of the spirit as a Clod of earth gives possession of the whole field Eph. 2. As for the earthly things they are our Fathers and he knows what you have need of Hence it is that the earthly things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.11 12. If ye have not been faithfull in that which is another mans Envy not the gifts to the Sons of Keturah while the inheritance is Isaac's and ours if we be as Isaac was Gal. The heaven of heavens are the Lord's the earth he hath given to the children of men Repreh A just reproof of many who say that their Father is in heaven yet all their care and labour is about the earth and earthly things Look into the business of the world Si spes refulgeat lucri If there be any gain to be gotten it 's a thousand to one but one Son of God or other is engaged in it or any place of profit Obj. Wherein doth their Godliness consist Answ Their whole business is about earth and earthly things We must take their word for it that they are Sons of God otherwise they seem to be the children of this world as proud more envious more covetous extreme wrathful and revengeful wherein consists their Souls their God their Lives yet they keep the Sabbath hear and break bread just such Sons of God the Prophet Esay speaks to Esay 1. bring no more vain oblations c. yet they keep the Sabbath cease to do evil Repreh Who entertain hard opinions of God that he hath decreed everlastingly to destroy the greatest part of mankind without any consideration of sin How can this stand with the goodness of God and the Precepts of Christ to his Disciples surely it is rather for the winning of all men unto God Exhort 1. Envy not the Earth to the earthly man it is his portion Abraham gave gifts to the Sons of Keturah Esau went into the Countrey My Son all that I have is thine Exhort 2. Pray for them who despightfully use you and persecute you that ye may be the Children of your Father c. He shall love thee more than thy Mother doth Means 1. Renounce all hateful thoughts 2. make much of and prize highly all thoughts which tend this way of love they come from God for Nature never ascends thus high Water ascends no higher than the Fountain whatsoever is of the flesh is flesh and proceeds no farther man's reason is against it John 3.6 Julius Caesar is said to have honoured Pompey whom he had overcome and set up his Statues which others threw down Psal 139.17 How precious are thy thoughts O God! V. Lat. hath Nimis honorificati sunt amici tui Domine Thy friends O Lord are highly honoured put both together how precious are thy friendly thoughts thy thoughts that tend to neighbourly love Hast thou such thoughts in thee to be reconciled to thy enemy to win him to God and so to thy self These are God's they are none of ours for we cannot think any thing of our selves 2 Cor. 2. Thus we understand Jer. 9.23 24. I am the Lord who exercise loving kindness judgment and righteousness in the earth How doth the Lord this but by putting in our mind good thoughts for without him we can do nothing this is therefore called the kindness of God 2 Sam. 9. David had all along preserved Saul's life from destruction 1 Sam. 24.16 and 26. That ye may be the children of your Father c. That is say some that ye may be like your Father which is in heaven and so indeed some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like instead of what we turn Children But that comes short of the genuine intention of our Lord here unless we understand what they call an essential similitude and likeness But indeed our Translation here comes short of what is the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all know who know the Greek Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sons not Children at large So that our Lord here would have the strong and abler Sex understood As where ever we read the Children of Israel as we often may the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Israel That ye may be the Children of your Father which is in heaven The Lord's aim is the aim of all true Religion to render us like unto himself He hath a large heart and he would that we should be men according to his heart The Childrens duty is Patrizare to imitate their Father Obser 1. A man is not altogether passive in his spiritual filiation or sonship Our Lord exhorts him to love his enemies that he may be a Son of God Obser 2. Spiritual filiation is wrought by such actions as God's actions are Phil. 2.15 Col. 3.12 Similitude to God or unto the Evil One makes children to the one or the other of God or of this world Ezec. 16. John 8. Obser 3. Our Lord raiseth up his Disciples thoughts and desires to the highest pitch of holy ambition even to be like unto the most high God to be above the earth and earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have their conversation in heaven Phil. 3. But 2 Chron. 14.4 they must seek the Lord and do his Commandments Mean time this holy ambition supposeth that they are Disciples that they are such as deny themselves and really and truly take up their cross daily and follow the Lord Jesus Consider this well because I know there are many high-flown Christians who climb up into the fold another way not that they do so but imagine they do so Perveniri ad summum nisi ex principiis non potest There 's no coming to the end but from the beginning Repreh Those imagine themselves to be the children of their Father which is in heaven before they have performed this and other such duties upon earth who
Cock first claps his own wings beats his own breast and rowseth up himself before he crows and awakens others Thus the Apostle Exhorts us 1 Cor. 15.34 Awake to Righteousness and sin not He tells us also that Christ ought to live in us and his life to be made manifest in our mortal body 2 Cor. 4.10 It is our sleep in sin that causeth Christ and his Righteousness to sleep in us It is our envy our hatred our malice and all uncharitableness that like an Opium causeth Christ's love to grow cold in us Mat. 24. It is our pride and haughtiness of spirit that keeps under Christ's humility it is our covetousness aviditas à non videndo that shuts Christ's bountiful eye toward us It is our anger and wrath that stops the passage of the spirit of meekness in us It is our surfetting and drunkenness that hath given him a drink of deadly wine it is our slothfulness and sluggishness to obedience our deadness and dulness that hath cast Christ into a dead sleep in us It is our continuance in sin that wearieth his patience it is our bloody zeal that disquiets his loving spirit of mercy compassion and long suffering It is our pretence of weakness and infirmity that treacherously betrayeth the strength of Christ and makes him weary and weak in us who is the very power of God 1 Cor. 1.24 which otherwise would awake and put on strength In a word it is our iniquity that holds his Truth captive all these and more than these bind up our Spiritual life and senses in us O Beloved let us loose these cords of wickedness and let the oppressed go free This is the best kind of Fast we can keep unto our God Let God arise let Christ arise and let his enemies be scattered What hinders him from rising but the weight and burden of our sins Let us call upon him and pray unto him Awake awake put on strength O Arm of the Lord i. e. Christ Esay 51. What weakens his Arm his Christ what wearieth him but our sins Let us O let us with the Wise Virgins awake to Righteousness trim our Lamps and meet the Bride-groom But how should we awaken Christ in us unless Christ first of all awaken us 'T is most true nor am I of those who go about to prevent God's preventing Grace but whereas they who are asleep are wont to be awakened by noises or motions or light or the like Who Beloved of us all hath not had these means to raise him out of his sleep in sin and to awaken Christ and his Righteousness in him While the Bride-groom tarried all the Virgins wise and foolish all slumbered and slept But there was a cry made Behold the Bride-groom cometh And who of us all hath not felt the motions of the Spirit in his own heart Vpon whom hath not God's light that light which enlightens every man that comes into the world upon whom hath not that light arisen yet who prepares himself to meet the Bride-groom Who hath engaged his heart to approach unto Christ Who stirs up the Grace of God that is in him that he may find Grace to help in time of need Who will suffer his light the light or Christ of God which he keeps in darkness to break forth and shine before men Who will let God arise that his enemies may be scattered O Beloved we are unfit to awaken Christ in others or for others unless first we be awakened in Christ and Christ in us Acti agimus excitati excitamus when we our selves are awakened unto Righteousness then and then only are we fit to awaken Christ Observe we hence Beloved what boldness faith and obedience of faith begets in Christ's Disciples they awoke him so much love so much boldness and if the love be perfect it casts out fear But was not this too much presumption No our Lord reproves them not in that behalf he accounts it not undutifulness nay duty rather in a storm or tempest by Faith Obedience and Prayer to disturb and disquiet him as he who willingly suffers a kind of holy violence at their hands who believe and obey him As he who for the peace of the Church is willing to have his own sweet sleep broken But who are they that awaken him They are the Disciples The loudness of the wind and the noise of the waves a man would think should have awakened him but he 's not awake till his Disciples call him they are the only fit men to awaken Christ for themselves and others A Philosopher being in a storm and having within the ship a known wicked man would not suffer him to call upon God Take heed saith he lest God hear thee and we perish with thee Men may and doubtless now do call and cry unto Christ and think by their cryes to awaken Christ but he hears them not They are not his Disciples they cry not unto him from their heart they are like them Hos 7.14 They have not cryed unto me with their heart when they howled upon their beds They assemble themselves for Corn and for Wine and rebel against me And what do they else who are sensible only of outward wants as decay of trade and weakness of their estates in the world These cry not to God as the Disciples did No nor did Israel in their passage out of Aegypt Exod. 14.10 They cryed out unto the Lord but God takes no notice of their cry But when Moses had said nothing at all to the Lord the Lord said unto him Why dost thou cry unto me He cryed like a Disciple by inward sorrows and sighs and the Lord awakened unto him But why did they awaken him The end of their awakening of Christ was to petition him that 's their next act wherein their importunity is considerable they said Lord save us we perish And herein we have 1. The Person Petitioned unto Lord 2. The Petition it self save us 3. The Motive or enforcement of the petition we perish Of all these very briefly In the parallel Gospels there 's some variety Mark 4.38 they call him Master in St. Luke Master Master and here Lord. They are both extreamly endearing names The name of Master in reference to his Disciples imprints an indelible character The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answers to the great nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah which is rendred by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament almost every where And this Name reminds his Servants of their Lords power and might as the Name Master imports unto them his wisdom and goodness all which are sure grounds of affiance and confidence in these Petitioners Observe we from hence that in all our petitions unto God we ought throughly to inform our selves and strengthen our Faith in God's Wisdom Goodness and Power for the effecting of what we pray for Look into David's Psalms Jehosaphat's and Jeremiah's Prayers yea the whole Word of God
39.10 And hast not thou the like Harlot continually importuning thee Surely beloved there is an Harlot in every one of our bosoms nearer than Joseph's Mistress was to him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinful concupiscence This is the Harlot which the Wise man discover'd Prov. 7.12 Now she is without now in the streets and lyeth in watch at every corner 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin easily besetting us in every circumstance The like Syrens or Mermaids tempt thee bind thy self with resolutions to the Cross of Christ It was said by a wise man to one of the Kings of England Quando victor eris ad crastina bella pavebis Quando victus eris ad crastina bella parabis God said to Abraham Gen. 15.1 Fear not when such admonition should seem least useful being after the slaughter of the Kings This was Job's constant practice Job 9.28 Verebar omnia opera mea vulg Lat. it was Paul's exercise herein do I exercise my self to have a conscience void of offence Act. 24.16 What pious Soul upon sin committed feels not the flames burning on the Altar there is a living Spring there works out all corruption Observe the impetuousness and importunity of our spiritual enemies 1 King 20.22 At the return of the year the king of Syria will come against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 3. Through many tribulations men must enter into the kingdom of God See their supine neligence who cast all upon Christ and what he hath done and suffer'd without conforming to him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego vici vide Notes in Jam. 4.22 Media Wouldst thou obey even to the death of the Cross love the Lord thy God with all â—hy heart there is no Commandment of God impossible to him that loves we have much talk of Faith Our secret meaning is that we believe all things even this duty of Mortification and Crucifixion is done to our hand Sure I am Christian Charity which is preferr'd by the Apostles as the greatest grace and that which Faith works by And as all our doings must be in faith so so all in Charity 1 Cor. 16.16 if we do all we do in Charity if we would out of Love go about this duty it would be done 1 Joh. 5.3 And suffering is preferr'd before faith Phil. 1. Adjoyn thy self to the Crucified ones There are distempers intemperiae which assault every one of us at times as the evil spirit assaulted Saul David's harp is the Musick which will inchant and charm and lay the evil spirit especially if there be an harmony of such crucified Ones as doubtless there are many such in the world One a far off espied many people gathered together and every one moving orderly he drawing near heard excellent harmony whereupon he himself could not hold but he danced with them hence it was said Is Saul among the Prophets Hear the Lords voyce He saith if any will come after me we are apt to run before him whereas we ought to follow him Esay 30.21 Thou shall hear a word behind thee saying This is the way Alas we had great need to be so called upon it is a narrow way and few there are that find it Fear the Lord by it men depart from evil Be angry and sin not Follow the guidance of the mortifying and crucifying Spirit Rom. 8.13 If ye by the Spirit do mortifie the deeds of the body ye shall live Therefore the Apostles advice is Gal. 5.16 I say then walk in the Spirit and ye shall not fulfil the lusts of the flesh for the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other So that you cannot do the things that you would Ye see I bring that Scripture for an help to this duty which seems to most men to overthrow it And truly so it doth if we read it as it sounds in our English Translation and so we read it in all the former English Translations that I have seen except only one most ancient Maniscript Indeed the Original Text is thus to be render'd The flesh lusteth against the spirit but the spirit lusteth against the flesh now these are contrary the one to the other so that ye do not the things that ye would ye cannot do the things that ye would is neither in the Original Greek Latin Syriack French Italian Spanish High or Low Dutch And indeed so to turn the words makes them sound directly contrary to the scope of the Apostle if ye please to observe it vers 16. He exhorts walk in the Spirit and ye shall not fulfil the lusts of the flesh That 's the Apostles exhortation Now read the words following vers 17. So that ye cannot do the things which ye would Mark now we would walk in the Spirit the Apostle exhorts us so to do true in these following words he tells us we cannot so do So that in this sence the Apostle should seem to do as if a Commander should lead up his Troop to assault a fort and say Behave your selves valiantly and upon taking this sort I shall bountifully reward you but know that ye cannot take it it 's impossible ye should ever overcome it What think ye are not these like to behave themselves like brave men The case will be the very same if ye confider what the Apostle exhorts us unto vers 16. and vers 17. he tells us we cannot More NOTES and OBSERVATIONS on LUKE 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all if any man will come after me let him deny himself and take up his cross daily and follow me OUr Heavenly Father having brought up His children under Faith and the fear of God the Son invites them to a further progress in Faith ye believe in the Father believe also in me c. and in self-denyal and patience that so through faith and patience having done the will of God they may inherit the promises Having heretofore spoken of the holy fear of God unto which our Lord invites us let us proceed and accept of His further invitation to self-denyal and taking up his cross otherwise we cannot be what we would all seem to be Christ's true Disciples and followers He said unto them all if any man will come after me c. So ye read the words in our last Translation wherein there is an usual mistake The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he said to all In the former verse he spake to his Disciples that Doctrine was proper to them But what concerned all men to know and practise the Doctrine of self-denyal and taking up the Cross that he spake to all not to them all The words before this Text in this and the parallel Scriptures contain a preface proper and pertinent thereunto He said unto all who and how many were they He taught this Doctrine very often They to whom the Lord Jesus propounded this Text were his twelve Disciples
with the same mind Our Lord implyes that there are more narrow wayes than this of Self-denial and bearing the Cross wherein men please themselves and walk such is an affected kind of strictness made holiness in regard of certain actions and dayes or time touch not taste not handle not all which perish with the using but we cannot follow and serve Belial Christ and our own will together Means hereunto most useful hearken to the voice behind thee there is such a dinn and noise in the world so many by-wayes wherein we have walked yet return unto the Lord remember thy first love agree with thine adversary whilst thou art in the way with him Remove the misunderstanding and false glosses upon these necessary duties if the evil one can but deceive us in these all is his own I have already discovered his subtilty 1. in putting men upon adoration of the outward Cross and the contrary abhorring and breaking it and neglect of the inward Cross by both 2dly misguiding men by a false report securing them that they have their justification and salvation already and then putting them upon hard duties There yet remains one device more which is mis-interpreting these two necessary duties as when by self-denial we are made to understand that knowing the body of sin and corruption in us we deny that we have any power against it but we fly to him who hath done and suffered all for us mean time that body of sin and corruption yet remains and it must remain they say because no man can be perfect in this life And the Devil hath brought in a misunderstanding of the first duty the other is as gross when he hath taught the word that the Cross of Christ is afflictions so that the sin may remain couchant and living either way O consider this well you that sleep long in your sins pray to the Lord that his way may be known upon earth and his saving health among all Nations Amen NOTES AND OBSERVATIONS UPON LUKE XII 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell I say unto you fear him THE Affirmitive Duties of the first Commandment are directed either 1. To our apprehensive faculty and so they are the Knowledge Belief Memory Meditation of God 2. Or the appetitive faculty and so they are the Fear Hope Love of God Or 3. To the whole man In the appetitive faculty fear is the first of the affections to be set in order unto God This the Poet himself could see by his dimm light of Nature Primus in orbe Deos fecit Timor Fear first made God known in the world And the Wiseman confirms it The fear of the Lord is the beginning of Wisdom Having therefore spoken of the knowledge belief remembrance and meditation of God and so of those Duties appertaining to the apprehensive faculty of the soul I will now proceed to the appetitive and therewith to the fear of God Now because many of us are now making our address unto a spiritual Feast at the Lords table whither none ought to come but the friends of Jesus Christ And whereas we are by reason of the corrupt nature in these instant perilous times apt all of us God help us to misplace our fear and give that unto men which is due only unto God I have made choice of such a Scripture as will fit all these occasions Luk. 12.4 5. I say unto you my friends fear not him that can kill the body c. Which words are a part of our Lords Sermon beginning vers 1. with his Disciples and unto his Disciples wherein he warns them 1. First of false Teachers and false Doctrine which they must avoid which he calls leaven because a little of it will leaven and sowre the whole lump and the best effect it can bring forth is but hypocrisie 2. He warneth them that what Doctrine they shall speak be pure sound and such as will endure the light for known it must be There is nothing covered that shall not be revealed c. A speech much in use among the Scribes and old Rabbins c. What will be the event of this what else but malice and envy against Christ and his friends from the Scribes and Pharisees when the sweet and unleavened bread of Sincerity and Truth shall discover the sowre leaven of malice and wickedness and therefore they cannot but embitter the minds of the Scribes and Pharisees and make them ill affected towards Christ's Disciples yet he warns them not to fear These words of this Text therefore God is fear Psal 76.12 Ainsw Fear of thy father Isaac are our Lords direction of his friends touching the ordering of their fear 1. Negatively whom we should not fear with the reason of it fear not them that kill the body c. 2. Affirmatively whom we should fear with the reason of it I will forewarn you whom you shall fear fear him who after he hath killed hath power to cast into hell In the first of these we have these divine Truths 1. Christ's Disciples are his friends to whom he directs his speech I say unto you my friends 2. These friends of Christ ought not to fear them that kill the body 3. They who kill the body have afterwards nothing more that they can do 4. Because they have nothing more that they can do Therefore fear them not First of the first of these 1. Christ's Disciples are his friends This appears in that the same who are called his Disciples vers 1. he calls here his friends Herein by way of explication let us inquire what is here meant 1. By Disciples 2. By Friends 1. Disciples here are they who receive Divine Doctrine and learning from another Now by what means or instruments soever this Doctrine is conveyed the prime and chief Teacher is God the Father who hath Disciples such as hear him Joh. and learn his Law Isai 8.16 Bind up the testimony seal the Law among my Disciples These being trained up under the Law of the Father are directed by John the Baptist unto Christ for so we find that John the Baptist points his Disciples unto Christ Joh. 1. And therefore Peter is called Barjona i. e. the Son or Disciple of John For every one who hath heard and learned of the Father cometh unto Christ Joh. 6.45 They shall be all taught of God every man therefore that hath heard and learned of the Father cometh unto me Luke 14.25 26 27. unto these being trained up and discipled by God the Father and by him brought unto the Son Heb. 2.13 The Son reveals more perfectly the Will of the Father This ye find him doing Matth. 5. and 6. what he requires of those who will
conceive there is great need I yet insist upon them So many are the humane fears and terrors now upon us in these perilous times which tend to weaken our Fear of God And there 's argument and matter enough behind without troubling you with repetition of any thing already delivered The friends of Jesus Christ ought to fear him who after he hath killed hath power to cast into hell I have heretofore told you what Fear in the general is how many kinds of evil fear there are I now proceed to consider the nature of good fear they call it pulchrum timorem fair fear For our better understanding of this give me leave to remember you what natural fear is Natural fear is properly that passion of the mind whereby a man fears either some hurt and inconvenience or the loss of some good This proceeds from the first sin for had not Adam sinned he had never feared as he saith he did I heard thy voice and was afraid because I was naked Now that this is an effect of the first sin may be proved undeniably in that it hath punishment and torment annexed unto it 1 Joh. 4.8 which is not due to any but from some precedent fault Howbeit this fear considered in its self is not vitious but indifferent as all simple affections are for surely vitious it cannot be since we read that Christ himself took this passion upon him for our sakes Luk. 22. which had it been sin or sinful he had not done who did no sin c. Howbeit when this sin prevails so with us that it causeth us to depart from the way of Righteousness and to give place to sin it then ceaseth to be indifferent and becomes vitious fear and contrary not only to the reveil'd Will of God but even to natural light as I shewed heretofore by the testimony even of a natural man This fear if it inclines us unto good it ceaseth again to be indifferent and becomes good and this good fear is divers as the evil fear is This is therefore called initial fear because it is the beginning of the great work of Salvation Primus in orbe Deos fecit timor It was wrought by the Commandments of God Exod. 20. This fear is proper to those who begin to be converted unto God such as these fear initiates and enters into Wisdom and Righteousness The fear of God is the beginning of wisdom and so righteousness and holiness such as these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.16 ye that fear God and 26. whosoever among you fear God Such an one was Cornelius Act. 10.2 a devout man and one that feared God of such as these the Apnstle speaks vers 35. of that Chapter In every nation he that feareth God and worketh righteousness is accepted of him which that we may the better understand we must know that as there are in a compleat houshold three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combinations all which have reference unto the Master of the house 1. The Master and the Servant 2. The Father and the Child 3. The Husband and the Wife Answerable to these three combinations there is a three-fold respect due 1. From the Servant towards his Master 2. From the Child towards his Father 3. From the Wife towards her Husband Proportionably unto those three we may conceive a divers fear of God 1. Servile fear whereby the Servant doth his duty formidine poenae out of fear of punishment as from a principle without him not from any love of righteousness or hatred of iniquity He who thus acts acts only moved from another not from himself whereas he who acts out of love acts from himself and a principle within him not from another but some are more ingenious and love their Master of such we read a Law Exod. 21.5 Hence ariseth 2. A Second kind of fear which we call initial fear and is a middle fear and mix'd with servile fear according to the impression of punishment and with filial fear according as it is sweetned and hath in it a tincture of Love And as a Child in regard of fear differs nothing from a Servant as such a Servant in regard of Love differs nothing from a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was typically represented to us in the structure of Solomons Temple 1. The porch was the place of fear Act. 5.11 12. And these who feared God entered into the Wisdom 2. The holy the place of them who enter into such a mortification of their sins 3. The Sanctum Sanctorum typified the perfection of Wisdom Righteousness and Holiness which is perfected by the fear of God 2 Cor. 7.1 This also was represented by the holy City comprising all degrees of Citizens in the City of God in the name of it the New Jerusalem Paul comprehends all his Auditors in these two names Act. 13.16 Ye men of Israel and ye that fear God and vers 26. Men and brethren children of the stock of Abraham and as many of you as fear God The second kind of good fear is that which we call filial fear such as proceeds not from the apprehension of punishment but from genuine Love as of a loving Child towards a good Father 3. The third good fear is that which they call chaste fear and reverence such as the Apostle speaks of Eph. 5. Now which of all these fears is here to be understood Surely our Lord speaks not hereto Servants but to friends as he distinguisheth them Joh. 15.15 and here he directs his speech properly to them I say unto you my friends such as love him yet because there are degrees of friends some for the simplicity they shew and this friendship doth not introduce equality Therefore our Lord puts his friends in mind what power he hath whom they ought to fear because friendship is a kind of Covenant which seems to introduce a kind of equality Amicitia pares aut invenit aut facit Our Lord minds them what power he hath whom they ought to fear This in the Covenant between God and Man the restipulation on man's part is by way of petition and humble supplication The reason from the consideration of him whom we are taught to fear All fear is due unto him for whether we are yet enemies of God enemies in our minds by evil works Col. 1.21 who fears not a considerable enemy Or whether we be Servants such as are moved by a slavish fear of punishment Or Children such as are afraid of offending a good Father Or a loving Wife such as must reverence as well as love her Husband Eph. 5. last Fear is so proper to him that he is called FEAR as if it were his name bring presents to the FEAR Psal 76.11 which we turn unto him that ought to be feared 2. This is the Counsel of our best friend to fear him who hath power 3. The Ratio formalis objecti timoris the formal Reason of the
uncurbed and without a law and we are true Horites free to commit sin without the check of the Law Doubtless if so we are in a far worse condition than this man in the Text was we must confess we are alive selfness vitious selfness yet lives in us without the check without the instructions of the Law This man could say I was alive once now I am not I was alive once without the Law But we must confess to our own shame that we yet live without the Law Observ 3. See the condition of thousands who think themselves extreme happy men when yet of all other they are the most unhappy they think themselves the freest men when they are the most arrant slaves They have a name that they live when yet they are dead This hath been the errour of divers before our time and may be likewise our errour What an high opinion did the Corinthians conceive of themselves for whereas commonly we think highly of our selves out of a supposed worth in our selves which yet we refer not unto God the Author of it and all good but ascribe it to our own merit yea oftentimes we boast of a false gift which indeed we have not but imagine our selves to have and upon these groundless foundations despise others All these ye find together in the Corinthians 1 Cor. 4.7 8. who makes thee to differ from another and what hast thou which thou hast not received now ye are free ye reign as kings without us This was the estate of the Church of Sardis Revel 3.1 I know thy works that thou hast a name that thou livest and art dead And the like we read vers 17. of that Chapter of the Laodiceans Thou saidst thou art rich and encreased in goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked These are dangerous mistakes which arise from our first birth from our earthly carnal and sensual life The Apostle tells us of two births which have proportionable lives Gal. 4.22 I am not ignorant what high thoughts the most of us entertain of our selves out of self-love we conceive our selves to be the children of the Promise and of the free-woman we live that life we should do we are rich and encreased with spiritual goods and have need of nothing we are alive Alas we consider not that the first birth must in every man precede the second Hagar must conceive before Sarah Ismael must be horn before Isaac the children of the bond-woman must be brought forth before the children of the free-woman Now because the Apostle speaking of himself who lived the true spiritual Christian life We saith he as Isaac was are the children of promise vers 28. and vers 31. We are not the children of the bond-women but of the free we oftentimes out of an overweening opinion of our selves and partial self-love put our selves into the number and name such Scriptures as are fitted to our mouths whereas indeed we are 't is to be feared many of us rather children of the Bond-woman as at this day that wild people who discend from Ismael call themselves Saracens as if they were the Progeny of Sarah Whereas indeed they are Ismaelites and Hagarens descending from Ismael and Hagar Would God Beloved it were not so But ye have seen that they of Corinth of Sardis and of Laodicea were deceived in their own estate and why may not we fear the like in our selves It is a dangerous thing to be deceived in a matter so nearly concerning us we presume that we are free and born of the free-woman and consider not that there is in us by corrupt nature a kind of wildness and loosness which we oftentimes mistake for the true freedom it is no shame for a man to acknowledge this for Zophar tells Job truth that this is the condition of all mankind Job 11.12 ye have for that purpose the description of the wild Ass Job 39.5 8. even such is the man by nature a free-born Ass This was typified by the first Child born to Abraham of the Bond-woman Hagar as soon as she conceived him she swell'd with pride her Mistris was despised in her eyes her Son proved accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wild man a wild-ass-man or a man like a wild Ass Gen. 16.12 This estate Beloved we are well pleased withal because it sutes very well with our corrupt nature and therefore Abraham in the type is said to have prayed to the Lord Ismael might live O that Ismael might live in thy sight Gen. 17.18 and this life they desire who know no better But mark what the answer of God is unto this prayer of Abraham vers 19. Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac c. So when we have such a desire as Abraham had let us remember Gods answer unto Abraham That the free woman the belief signified by Sarah she shall bring forth and then we shall be truly the children not of the bond-woman but of the free Gal. 4. ult Was Paul or who ever it was that passed through this condition unto the Kingdom of God was he alive without the Law once let me then commend two duties unto you 1. Despair of no man 2. Despise no man 1. Despair of no man what greater sinners read we of then they were who afterward proved Converts Our first Parents who not like Jeroboam caused only Israel but all the world to sin they lived without the Law once They had the Law written in their heart but 't was silent 't was dead to them and they lived without it till they heard the voice of God in the cool of the day Gen. 3. and why may not he whom thou despairest of hear the voice of the same God in the cool of the day when the heat of his concupiscence is over David then whom no man more displayed the honour of the Law nor testified more his affection unto it even he sometime lived without the Law till Nathan And why may we not hope but the same good God may send a Nathan here from whom descends every good and perfect gift Nebuchadnezzar he lived and who but he Dan. 4.30 Is not this great Babylon which I have built great Babylon and I have built it by the might of my power and for the honour of my Majesty all was his and he was for himself While he spake thus there fell a voice from heaven saying Thy Kingdom is departed from thee and thou shalt be driven out untill thou know the most high ruleth And why may not he who lives now without the correction and chastening of the Law as proud as Nebuchadnezzar be brought down and humbled like him and be corrected and instructed by the Law and put in fear and made to know that he ought not to live and reign but the most High since all those who live in pride he is
a long time knitting together But an Opinion that divides them like Sampsons Foxes and sets all a fire it scatters them like Babel O Beloved These things ought not to be What if the Lord hath given unto thy Brother a greater illumination and a larger sight of the Heavenly things than thy narrow brain can comprehend Is thine Eye evil because God is good Or lyes it in his power to change the truth of God that he may agree with thee in thine errour There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall a little breach cause a perpetual rupture and division The Saints of God should be like the more subtil and purer Creatures like the more Spiritual Natures as when the Sun beams are divided they immediately unite themselves again Nay the Air and Water as Solomon observes Wisd 5. they do the like Of the wicked be it spoken that they are like Vessels of dishonour broken and not to be made whole again or like the fall of the Devils never to be repaired The bruit Beast can teach us this lesson The Naturalist tells us that two Sheep such Christians should be meeting on a narrow Bridge where neither can go back nor pass by other one lies down and suffers the other to go over it Ought not Christs Sheep to do so for Peace sake to yield one to other to submit our selves one to other 1 Pet. 5.5 Remembring that narrow is the way which leads to life 'T is an hard task yet such as the Saints of God have undergone David was a Servant to his generation Acts 13. St. Paul though free from all Men yet made himself a Servant unto all that he might gain some unto Peace That there are so few thus minded shews the truth of this That narrow is the way and strait is the gate and few there are that find it because few there are that shall be saved Much less do they preserve this Peace with others who are not as yet the Sons of Peace but are too apprehensive of offence like tinder or touch-wood kindle with a spark O Beloved Our Lord and Saviour compared himself to the green Tree that will not soon take fire Charity is not easily provoked 1 Cor. 13.5 But rather like that Earth which the Egyptian Wizards smote Exod. 8. thinking to bring forth Lice for such a loathsome excrement such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contention strife and debate but that earth would afford them none whence the Magicians concluded that the finger of God was there that the Spirit of God is there for the fruit of the Spirit is love joy peace long-suffering gentleness goodness Gal. 5. These fail in the intension of their peace 2. Others fail in the extension of it they labour for peace but not with all but only with a few of their own this was Nabals sin who is David and who is the Son of Jesse c. Shall I take of my bread and of my water and flesh c. 1 Sam. 25.10 11. Nor let any man think lightly of it 't is easie to observe who they are that are thus inclined such as are of the Pharisees Religion which our Saviour reproves Matth. 5.43 c. They are such as account themselves the only Children of God and yet are not at all the Children of God I pray you mark our Saviours reasoning vers 44.45 3. Others fail in the radication of this duty Now they are peaceable now again implacable they are off and on Yet is not every peace here commanded there is a peace which even corrupt nature teacheth men to maintain As they that are rich preserve a kind of peace one with other for their mutual advantage and help one of another in their Trades and Callings 4. Others are held together by the teeth Nor doth this shelter our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as please themselves most in being omnium horarum homines but Rom. 15.2 Agreements these are which commonly continue as long as their causes continue but no longer nor are they any solid unions and commonly they vanish into a peace not of God but against God a peace in sin a quietness in evil this kind of peace is but pargetting a rotten wall but skinning a festred wound 't will break out again But how fearful is their condition that neither maintain nor preserve peace with others nor suffer peace to prevail with them The Ismaels whose swords are against every man and every man against them unquiet turbulent spirits such as Nabals servants said he was such a son of Belial that a man cannot speak unto him 1 Sam. 25.17 such implacable sons of Belial such as think the Saints of God the only men that are contrary unto peace they must have Jonas cast over-board and then they may have a calm And Elias they think is the troubler of Israel and Amos is such an insufferable fellow that the Land cannot bear his words and Judas Macchabeus hinders the peace Such unquiet distempered spirits as these are 't were much to be wished they were either bound to the Peace at home or sent abroad to the wars to break their bruitish fury upon such as are like themselves Vtinam tollerentur c. I would they were taken away that trouble you saith the Apostle Galat. 5.12 A sharp remedy you will say but it cannot be helped Potiùs pereat unus quà m unitas When such gangreens as these invade the body of Christ 't is not enough to prick a blister but we must cut off a limb Hymeneus and Alexander must be delivered unto Satan But what shall we say to such as abet and countenance and hearten on these in their contention and strife and blow up the coals The sin of these men is far greater than the other So the Apostle argues Rom. 1. ult Such as know the judgement of God that they who do such things as are worthy of death not only do the same but consent and take pleasure in them that do them Let these Davi these turbatores omnium troublers of Israel please themselves as much as they will because there are many of them and so they consent together their condition is dreadful and truly and properly devillish for if the peace-makers be the Sons of God as our Saviour speaks Matth. 5. then as truly are the perturbers and troublers of the peace the Sons of the Devil As for their agreement 't is but a faction but a conspiracy against the Truth and Peace of God like that Psal 2. like the Jews against Christ who is the peace of God like that Prov. 2. like the Devils that herded together to vex one man and run together into the pit of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible they make bate nodum in scirpo quaerunt untempered mortar Ezech. 13. all his goods are in peace a covenant with hell and let them know that the Devils have an agreement otherwise how could their kingdom stand as our
Mark in your discourses whether they drive not still at their own praise and honour This I did or said c. But what must we do when men praise us Do as thou wouldest be done unto The praise is Gods give it unto him wouldst not thou be so dealt withal when men pay Money to thy Servant thou wouldst not have him put it up in his own Pocket but in thy Counter 4. Yet doth not our praising of God make any addition unto his glory no more than the grateful reflection of the Sun-beams from a Looking-glass gives light unto the Sun We pay unto him what we borrowed of him when we praise him we are but as Lanthorns at the best and when he bids us praise him he bids us shine forth thy light is come and the glory of the Lord is risen in thee Esay 60.1 For hence it follows that God is before hand with all the World 1. His preventing grace his mercy which the Gentiles must glorify vers 9. it hath indebted all the World unto God For what have we that we have not received and owe praise unto God for it What do we boast of If of any thing without us they are all his Creatures if of any thing within us he hath wrought all our works in us Esay 26. What then our selves God prevents us with our selves our very first beings we must rejoyce and praise God who hath made us Psal 149.1 2. He prevents not only our praises our Allelujahs but our prayers our Hosannaes also 2. How great a God is that God whom we worship No Topical God as all the Gods were of the Antient Heathenism but one God to whom all Gentiles all Nations all People owe praise yea all the Creatures 3. A duty which our Church enjoins us as largely as frequently as prayer Hosannah and Allelujah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer unto God and praises of God divide the whole Book of Psalms and they divide our Liturgie this is that which the Church admonisheth us of in the very Prologue and entrance of her Service That we assemble and meet together to render thanks for the great benefits that we have received at Gods hands to set forth his most worthy praise Then the Priest Praise ye the Lord Then the People The Lords Name be praised And this we do in all our Hymns as the VENITE O come let us sing unto the Lord let us heartily rejoyce in the strength of our Salvation c. O come let us worship and fall down and kneel before the Lord our Maker c. Words which we turn over our tongues as it were for fashion sake not considering that therein we acknowledge unto the Lord of Heaven and Earth our homage and fealty due unto him for our being not considering that hereby we equal our selves unto the very dust out of which we are taken not considering that we hereby resolve our selves again into our first Tohu and Bohu that we may be nothing at all and God may be All in All. This our Church commends unto us as in our TEDEVM We praise thee O God we acknowledge thee to be the Lord. This in our BENEDICTVS When we bless the Lord God of Israel for giving Christ because he hath visited and redeemed his People and raised up a mighty Salvation for us in the house of his Servant David Which as I told ye before is that which in the Text we properly praise God for the Comming of our Saviour Which also we do in the JVBILATE O be joyful in the Lord all ye Lands c. O go your way into his gates with thanksgiving and into his Courts with praise be thankful unto him and speak good of his Name So likewise the Virgins MAGNIFICAT My Soul doth magnify the Lord and my Spirit hath rejoyced in God my Saviour So in CANTATE DOMINO and the NVNC DIMITTIS DEVS MISEREATVR Let the People praise thee O God let all the People praise thee And again Let the People praise thee O God c. Whence 4. It is evident that very backward we are in the performance of this duty of praising and glorifying God as appears by the manifold Exhortations hereunto throughout the Liturgy and throughout the Scripture especially in the Book of Psalms And surely great need there is we should be so roused up unto it since many of us know what it is to praise God and that it is our duty so to do yet perform it not but hold the truth of God in unrighteousness and put our light the virtues and praises of God as it were under a Bushel and suffer them not to shine forth before men such are they whom the Apostle speaks of Rom. 1. Gentiles too as we are Who knew God yet glorified him not as God but their foolish heart was darkned a dark heart that the light of Gods praise could not shine out of it And St. John tells us That among the chief Rulers many believed on Christ but confessed him not Joh. 12.42 One Samaritane returned to give thanks the Meat-offering or Thanksgiving was to be eaten presently Others have an outward and verbal Confession of praise but the real and true praise they have not such as draw near unto God with their lips such as place all their praising of God in singing and chanting the verbal praise of God such as can chant by heart the Church Hymns containing much of the praise of God yet they remember not to sing St. Pauls Tune Ephes 5.19 Speaking to your selves in Psalms c. making melody to the Lord in your hearts Col. 3.16 Singing with grace in your hearts to the Lord. The Psalmist when in many Psalms he hath largely prescribed wayes for praising God at the last shuts up the whole Book with one without which all the rest are imperfect and insufficient Omnis Spiritus laudet Dominum The Chaldy Paraphrase turns it Let every mind praise the Lord. And then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot praise him enough Laudate posteri Others add real praise to vocal such as praise God for some temporal blessing as for Liberty their Peace and other common blessings and for their special as their riches But this is not to praise God as he in Zach. 11.5 saith Blessed be God for I am rich This praise is only in reference to himself not to God so that if God took away their riches they would not praise God but rather follow Jobs Wifes counsel to Curse God and dye Follow thou Jobs Example The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. He praiseth the Lord who praiseth him Quia bonus saith the Psalmist because he is good not only because he is good to us in this or that temporal respect Our Saviour commands us to let our light shine before Men Our light what is that The vertues the praises of God in our good works Hence
it is the wisdom of a man makes his face to shine like Moses God in him who is light 1 Joh. 1. and our praise Deut. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth praise it signifieth light too And our Saviours reason makes it good Let your light so shine before Men that they may see your good works and glorify your Father which is in Heaven Matt. 5.16 The Saints of God having received this light of the Father of Lights like burning and shining lights shine it forth to others They shew forth the vertues and praises of him who hath called them out of darkness into his marvellous light Thus the Saints like the Heavens declare the glory of God Caelum est ubi culpa cessavit saith St. Austin The Saints are such For as he saith Chrysostom who looks upon the beauty of Heaven saith Glory be to thee O God so he that beholds these Heavens upon Earth the vertue of the Saints he praiseth God Thom. Aquinas Catena in Luke 11. They glorify God in us Gal. 1. ult Yea saith Chrysostom the virtue of the Saints more glorifieth God than the beauty of Heaven The business of the day deserves both our real and vocal praise and thanksgiving unto our God 'T is Peace 't is the great Mercy the great blessing of Peace in the Greek we call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the derivation of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knitting together of many in one A shadow of that great Union which we hope and pray for the gathering together of all Men unto Christ 2 Th. 2.1 The gathering of the People unto Shilo Gen. 49. That God may be All in All. And therefore Beloved this Peace being made between two Reformed Christian Nations it is presumed to be such as is orderly so it is defined tranquillitas Ordinis an orderly Peace such as God is the Author of such as is founded upon righteousness Righteousness and Peace kiss each other Psal So Rom. 14. Righteousness Peace and Joy or else with truth Peace and truth in my dayes or else with pureness Jam. 3. or holyness Follow Peace with all Men and holyness otherwise nihil boni est in unitate nisi unitas sit in bono if our sins continue our peace will hold but by a small thread if we maintain a Peace such as the World looks at a Peace only for promoting our temporal ends either removing evil or a gaining some temporal good as suppose an Enemy of State the Peace will last no longer than the ground of it as it is between Persons Vulgus Amicitias utilitate probat If the profit cease the friendship ceaseth too This I note the rather because peace and joy and love and mercy and many graces besides grow wild in the World as there is scarce any Herbe that grows in the Garden but it grows wild in the Field there is a kind of disorderly Peace a kind of brutish love a kind of sensual joy a joy of wild asses Now such as this Peace is such ought to be our praise and our thanksgiving for our Peace all orderly all as becomes Christians We must receive this Peace as Gods gift now God gives not his Peace to spend in Luxury in Idleness in Riot O Beloved I have long time mourned when others have feasted to see the extream disorder of our Festivals The Feast of Christ's Nativity wherein we Commemorate Christ born and given to us how do we praise God for him Observat If deliverance from suffering evil be praise worthy how much more is deliverance from doing evil an Argument of praise and thanksgiving The reason is this To do good and suffer evil is a Royal a Kingly condition Regium est nay Christianum est Who did more good who so much as our Lord He went about doing good c. and God was with him yet who suffered so much as he who so much as they who follow him in well doing So that to do good and suffer evil it is to be a Christian 1. Pet. 2.20.21 When ye do well and suffer for it and take it patiently this is acceptable with God for even hereunto are ye called c. It is praiseworthy and rewarded 1 Petr. 4.13.16 Let him glorify God in this behalf Blessed are they who suffer persecution Matth. 5.10 11 13. We account them happy who suffer Jam. It is a greater gift than Faith Phil 1.29 So that if deliverance from suffering evil be praise worthy it is because we might have suffered as evil doers yet God is merciful unto us or else because we are weak and should we suffer evil we should not be able to bear it but be in danger of doing evil Thus the Lord would not lead the People through the wilderness lest they should see war and return back to Egypt Exod. And therefore the rod of the wicked must not rest upon the lot of the righteous lest they put forth their hand unto wickedness Psal 125.3 The greater deliverance therefore of the righteous is from putting their hand unto wickedness that is the end why the rod of the wicked must not rest upon them lest as before Thus we find the Saints praising God for their deliverance from doing evil 1 Sam. 25.4.10 32 33 34. And thus even they who should have been Actors in design may keep Holy-day with us and praise our good God that so much bloodshed was prevented Observat 2. If it be Israels duty to praise God for their temporal deliverance how much more for their Spiritual Thou hast delivered my Soul from Hell saith David Observat 3. They who are to perform this duty are the Creatures of all kinds the Heavens and the Creatures in them Psal 148.1 2. Praise the Lord praise ye him all his Angels praise him all his Hosts Sun and Moon Stars of light Heaven of Heaven and Waters above the Heavens Descend we lower Fire and Hail Snow and Vapour stormy Wind fulfilling his word Yet lower Mountains and Hills fruitful Trees and all Cedars The brute Creatures Beasts and Cattle creeping things and flying Fowl The Reasonable Kings of the Earth and all People Princes and all Judges of the Land all degrees of Men all Ages young Men and Maidens old Men and Children 'T is the duty of all the Creatures but fitly and worthily performed by the Saints the Children of Israel the People that is near unto him Observat 4. Now as this Peace must be orderly so the Command and reason of our duty is his work of Creation Preservation and Government for he who exhorts us to love one another not in word but in deed he prevents and gives us Example of the like love he prevents us in our being continues our being by preservation O how many have been our preservations National and Personal this especially which we Commemorate this day you know it as well or better than my self it is no news to you or if it were I have
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
〈◊〉 〈◊〉 〈◊〉 Be ye therefore followers of God as dear children IT was a duty of high nature which St. Paul exhorted us unto lately To abound in walking and pleasing God but here behold an higher which may be a reason of that Be ye followers of God as dear children Which Duty that we may the better understand we must take a general and cursory view of the whole Epistle it consists of six Chapters and is Didactical or Doctrinal Protreptical or Hortatory 1. The Doctrinal part is in the three first Chapters declaring what God hath done for us 2. The Hortatory part is contained in the three last Chapters inciting and stirring us up to those duties which we ought to return back to God The Text is seated in the latter part and of that toward the centre and middle of it somewhat in respect of place but more in regard of the scope and argument of this latter part which mainly drives at the imitation of God most of the neighbouring fourth Chapter before and of this fifth Chapter being either the same Exhortation with the Text or somewhat conducing thereunto as why wherein how and by what means we may become followers of God I will not weary you with a long Analysis or resolution of it though I am well assured it is as necessary and profitable for the full and distinct understanding of the Scripture as others think it tedious and needless witness our present Text which most of the Expositors that I have read infer immediately and only from the last verse of the former Chapter whereas they might have looked further backward and considered that our Apostle in the fourth Chapter set the Ephesians like Noah to look back upon the old world the condition of the old man and that not only in themselves as vers 14. for so they would not have loathed it enough but in other Gentiles also vers 17 18 19. And 2. To look forward at the new world the qualities of the new man and as they had been taught of Christ in resemblance to a garment to put off the whole old man and put on the whole new man and both first in general from vers 20. to 24. and then to put off some special and principal parts of the old man from vers 25. to 31. and to put on some principal parts of the new man vers 32. and then he infers the conclusion of all thus If ye have learned of Christ to put off the old man and all the parts of it and to put on the new man and all his parts then be ye followers of God But this ye have learned The reason of the consequence or why if we have thus learned we should be followers of God is because to put on the new man which cannot be done without putting off the old and to be a follower of God what is it but to be framed and fashioned according to God I have brought you to the Text which is an Exhortation to the following of God it contains in it these Two points 1. We ought to be followers of God 2. We ought to be followers of God as dear children To imitate or follow in a large notion is to express represent or counterfeit any thing for of so large a signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Poets and Painters and other Mimicks who anciently counterfeited the voices of beasts and notes of birds might be said to imitate them But more strictly the word is taken in a moral signification to resemble and express the manners life and actions of another which many be two ways done either 1. From intention of seeming only to be such as another is in life and actions Such is a Player on a Stage and such is the hypocrite in Religion Such counterfeits ye read of Luk. 20.20 Or 2. From an inward principle and serious purpose of being such as another is Thus St. Paul imitated Christ and here exhorts the Ephesians and us to be followers of God In the imitation or following of God two things must be considered 1. The exemplar or pattern to be imitated or followed 2. The resembler or follower of that example and pattern 1. The exemplar or pattern also to be followed may be two ways understood for we may conceive by it Either 1. The person at large to be followed as Paul or other Governours of the Church Or 2. The thing wherein that person is to be followed as the Governours of the Church are to be followed in their faith Heb. 13.7 And St. Paul in all his ways which are in Christ 1 Cor. 4.16 17. Thus God is the pattern to be followed That wherein he is to be followed is that wherein his image principally consists and that wherein a man may be said to be like unto God and that is in knowledge Col. 3.10 and in righteousness and holiness of truth or true holiness Ephes 4.24 Would not a man think it strange to find this image of God spoken of expresly by an Heathen Philosopher He is not in vain called Divine Plato in whom among many other sayings worthy a Divine ye may find this about the midst of his Dialogue Theatatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness and similitude of God is to be righteous and holy with wisdom The very same which the Apostle speaks in places before named 2. The resembler and follower of this example and pattern is such an one as endeavours sincerely to conform the whole inward and outward man unto his glorious pattern 1. He is inwardly conformed hereunto 1. In the ruling part of his soul both mind and will 2. In the servile part of his soul And this is done these three ways of which we often read viâ Illuminativa by way of Divine Illumination Purgativa by way of Purgation And Vnitiva by way of Vnion These three the holy Ghost may seem to have pointed at 2 Chron. 4.2 8. 1. The enlightning of the soul aimed at in the Candlesticks vers 7.2 The purging of it signified by the molten Sea and ten Lavers vers 2.6 3. The Union in the ten Tables and Bowls 1. The first of these is light for even as God when he made the outward world He commanded the light first of all to shine out of darkness So also when he makes the inward world he begins with light The Apostle observed it 2 Cor. 4.6 God who commanded the light to shine out of darkness shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2. This Divine and glorious Light of Knowledge the understanding receiveth from the Sun of righteousness as we receive the Sun-beams in a glass and as these beget a resemblance of the Sun from whence they come so these heavenly rayes beget a likeness and resemblance unto God whence a follower of God becomes renewed in the spirit of the mind Eph. 4.23 that is renewed in knowledge according
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and
God stretches out his arms invites and calls all the World and seriously desires to gather all men under his wings Let him O let him see of the travel of his soul let him not O let him not stretch out his hands in vain unto a disobedient and gain-saying people O Beloved in the Lord were this eximia charitas this excessive great Love of our Lord and Saviour duly considered it could not but mollifie a strong heart and melt it into most ardent love and reciprocal affection The most powerful motive unto love is to be beloved and this is so powerful that our Lord presumed all men would be moved by it When I am lifted up saith he I shall draw all men unto me Joh. 13.32 with allusion to this the Prophet may seem to speak of these last times The mountain of the Lords house shall be established in the top of the mountains and exalted above the hills and all nations shall flow unto it What a wonder is this 'T is upward yet all Nations shall flow unto it This Hill of the Lords house the exaltation of the Cross is in humility the depth of humility and lowliness Hell is above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pride and highmindedness in envy anger covetousness gluttony lasciviousness and slothfulness Seven high Hills on this side Rome whence all Nations flow unto the Hill of the Lords house built and mounted on humility unto the Cross of Christ the depth of Humiliation whither our Lord being lifted up draws all men unto him How with violence No with the cords of his love The love of Christ constraineth us saith the Apostle that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him that dyed and rose again 2 Cor. 5.14 15. His love draws ours his patience ours Rependamus illi quam pro nobis ipse dependit patientiam saith Tertullian Let us requite him with love for love with suffering for suffering with death for death with cross for cross And let the same obedient mind be in us which was also in Christ Jesus who became obedient unto death even the death of the cross Unto which duty before I can stir up your pure minds as I ought it 's necessary that I first explain what it is to bear the cross and follow after Christ crucified The bearing of the Cross is the Christian patience which St. John calls The patience of Jesus Christ Apoc. 1.9 It consists in suffering the assaults and temptations unto sin from all sorts of causes inward and outward saith St. Austin without yielding or consenting thereunto And because this of all other Christian duties is most contrary to the fashion of this World which lyes in evil and therefore is most opposed and spoken against it consists also in suffering ignominy shame cursing and evil speaking of the first our Apostle They who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 Of the latter Let us go forth unto Christ bearing his reproach Heb. 13.13 And in these two especially consists the bearing of the Cross and conformity unto Christ crucified the same which St. Peter calls the suffering as a Christian 1 Pet. 4.16 Whence it is evident that the Cross of Christ is not some outward afflictions only as ignorant men call poverty loss of friends disgrace and such like penal evils their crosses No nor is this patience the bearing of grief anger or any such like straitening affection only as some would have it These are but a part and a small part of the Christians Cross The whole is the bearing deadning and crucifying of all and every temptation which might any way disquiet and molest the soul And in this large notion Tertullian Zeno Veronensis St. Austin St. Gregory St. Bernard Cassianus Cassiodor with other of the ancients understood it Please ye to hear one or two speak for all the rest Zeno Veronensis having referred all the examples of wickedness unto impatiency and all the examples of virtue and virtuous actions unto patience Joseph saith he was patiens in carcere in regno patientior patientissimus desideratos cum fratres agnosceret Coelestis profecto est ista patientia quam à suo statu non aerumna non faelicitas non affectus potuit commovere according to that of the Poet whose verses anciently were accounted Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Christian suffering saith Cassiodore is that virtue which preserves the riches of our Faith overcomes whatsoever is contrary to us keeps under laciviousness bridles anger and consumes envy By it we fight the Lords battle and overcome the Devil And then he brings the reason of all because it is written in patience possess ye your souls Thus also our Church understands it for so we sign children with the sign of the Cross in token that hereafter they shall not be ashamed to confess the faith of Christ crucified and manfully to fight under his banner against sin the world and the devil And to continue Christ's faithful soldiers and servants unto their lives end And in the collect for Palm-Sunday we praise the Almighty and everlasting God for his Love in sending Christ c. to suffer death upon the Cross and pray that he will mercifully grant that we may follow the Example of his patience Say we thus only or saith not the Scripture the very same also My son if thou come to serve the Lord prepare thy soul for temptations sustine sustentationes Dei whatsoever is brought unto thee take chearfully and be patient Eccl. 2. By which as appears by the places quoted in the Margin our Translators understand the fiery tryal the suffering together with Christ and being reproached in his Name 2 Tim. 3.12 1 Pet. 4.12 13 14. Heb. 12. And our Apostle calls the suffering with Christ crucified the running with patience unto the race that is set before us A duty which of all others is of the largest extent the greatest difficulty excellency and necessity of all others for it extends unto every man to the whole soul of every man and that from the beginning to the end of the Christian life 'T is every mans duty and therefore our Saviour propounds his Exhortation generally unto all and every one If any man will come after me let him deny himself take up his Cross daily and follow me Matth. 16. And St. Mark saith that when he spake this he called the multitude together Mar. 8.32 And St. Luke adds that he said this unto them all and foretelling his passion he spake that saying openly saith St. Mark as being a matter which most necessarily concerns all and every soul yea the whole soul of every man For whereas certain special Virtues and Graces are assigned to several and special faculties of the Soul and every Virtue is to make good its place this is the general
mortification and Sanctification by bringing in a new worship and another and an easie way of Salvation yet to the truly conscientious and those who are in a good way toward the Kingdom of God these false Teachers lay heavy burdens upon their Consciences and bring needless fears upon their hearts Therefore our Lord denounceth a woe against the Scribes and Pharisees Hypocrites Matth. 23.15 These men were extreme zealous in gaining Proselytes to their Religion from among the Heathen whom yet being won from that simple and common error of all the Gentiles they did so load with Precepts and Laws and Threatnings c. that they made their consciences much more burdened than they were before with guilt and horrours they being not wonted to such a yoke yea they laid a greater load upon them than upon any Israelites because they said these were not to be trusted Hence it came to pass that they caused these Proselytes by sinning against their erroneous Consciences to become double the children of Hell and more obnoxious to condemnation than themselves as our Lord saith Observ 3. See here the practice of false Teachers in all ages by outward Ordinances they bring and hold the populacy under their tyranny omitting or not so much urging those inward and spiritual Duties which most tend unto the advancement of true Piety yet such is the madness of the people they love to have it so as the Prophet Jeremy speaks Jer. 5. And our Apostle observed it in the Corinthians and it may be observed I believe among many people of our age Ye suffer fools gladly saith he seeing ye your selves are wise For ye suffer if a man bring ye into bondage if a man devour you if a man take of you if a man exalt himself if a man smite you on the face 2 Cor. 11.19 20. Exhort To use the things of a middle nature well and to a right end 2. To use the Law of God lawfully The Apostle having spoken against the false Teachers of the Law 1 Tim. 1. that he might take away occasion from them who sought occasion He tells Timothy that the Law is good if a man use it lawfully and it is true whether we understand the Ceremonial or Moral Law And how is it to be used lawfully When it leads unto Christ who is the end of the Law when it is a killing Letter when it mortifies the sin for it was made for the Lawless All these things by right use are to Salvation Exhort 2. Use these things which connot be abused Faith and Obedience of Faith Trust in the living God Mortification of sin fear of God and our Neighbour c. Exhort 3. Touch not the unclean thing Exhort 4. Keeep such a Fast as God hath chosen Isaiah 58. NOTES AND OBSERVATIONS UPON COLOSSIANS III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God THe Articles of the Faith touching our Saviour Jesus Christ concern either his Humiliation or his Exaltation Of the latter sort there are Four His 1. Resurrection 2. Ascension 3. Sitting at the right hand of God 4. And coming again to Judgement And three of these ye have altogether closely comprised in that one Verse which I have now named and the two first together with our Conformity unto them ye have in the Text Wherein we have contained 1. The Resurrection of Christ and the Colossians and all Christians Resurrection with him If ye be risen with Christ 2. The Ascension of Christ implyed and the Colossians and all Christians Ascension with him Seek the things that are above But before we can come to the particular handling of these we must clear the reading of the Text The Apostle seems here to annul or call into question what he had expresly testified before touching the Colossians Resurrection together with Christ Chap. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also ye are risen And now he speaks conditionally If ye be risen I shall not need to spend much time in answering this but only remind you what I have heretofore told you upon a like occasion That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if doth not alwayes note a condition but sometimes a supposition and signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because for where St. Paul saith If there be any consolation in Christ if any comfort of love if any fellowship of the spirit if bowels of mercies Phil. 2.1 and 4.8 If there be any vertue if there be any praise c. He is so far from making any question whether these be so or no that by an elegant kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it in Rherorick he undoubtedly and undeniably supposeth them to be Thus what seems to be conditioned of the Colossians seems to be conditioned of Christ Act. 26.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn it That Christ should suffer And of the same nature is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this if in the Text and therefore it is not properly a condition but a supposition It is not that Axiom which the Logicians call Connexum which hath not alwayes truth of parts but affine connexo which hath alwayes truth of parts as here and therefore there is in it truth of parts So that in the Text ye have these several Doctrines 1. Christ is risen 2. The Colossians are risen with Christ 3. They ought to seek the things that are above 4. Because the Colossians are risen c. they ought to seek the things that are above 1. Christ is risen To tell ye a long story of Christ's Resurrection were to spend time and trouble you with a Relation of that which every one knows and believes To go about to prove it were as tedious as needless for there is not one Article of the Christian Faith so firmly proved as it and that not by the Testimony of one alone Though Proculus a Roman one single witness sware he saw Romulus risen from the dead and carried up to Heaven and was believed But our Lords Resurrection is proved by a multitude and those of all sorts Angels Men and Women He was seen saith the Apostle by above five hundred brethren at once 1 Cor. 15.6 And the Apostles although they were witnesses of all things which our Saviour did both before his death and after his Resurrection yet in special manner they are called witnesses of his Resurrection Act. 1. One must be chosen a witness with us of his Resurrection Chap. 2. God hath raised up Jesus whereof we all are witnesses and Chap. 3. Ye have killed the Prince of Life whom God hath raised up whereof we are all witnesses and Chap. 4. 35. which gave power to the Apostles witnesses of the Resurrection of the Lord Jesus Christ and Chap. 5. Him God hath exalted to be a Prince and a Saviour and we are his witnesses of these things yea a great part of the Apostles speeches and writings
things that are above Where then are these high things to be sought Where else but where they were lost If one should lose a piece of money in the house should he go and seek it in the street or in the fields Surely the good Woman knew she had lost her groat in the house and therefore she swept her house and sought diligently there till she found it Yea although a man should seek a piece of money lost and find such an one elsewhere yet it 's none of his but some others The high things are better than silver and gold saith the Wise Man and if thou seek them as silver and as fine gold and find them either in Heaven above or in the Earth beneath or in the Scriptures or in this or that Congregation in this or that Man yet if thou find them not in thy self in thine own heart in thine own Soul and Spirit there they were lost that 's certain if thou find them not there they are none of thine and what benefit is it unto thee to find them any where else if thou find them not in thine own house in thine own self therefore the Apostle directs thee 2 Cor. 13 5. Examine your selves prove your own selves know ye not your own selves that Christ Jesus is in you except ye be Reprobates they were lost in a proud heart and are to be found in an humble Blame not the Minister though thou understand him not he may use great plainness of speech yet mayest not thou understand him the fault is in thy self he speaks as he ought of spiritual things but thou art carnal Set not thine affections upon the things that are below upon the earth pray unto the Lord that thou mayest be spiritually minded and heavenly minded that thou mayest die unto Sin arise and live unto Righteousness and so thou shalt seek and find the things above Repreh 1. Those who imagine themselves risen with Christ if they can declaim against others who are not risen c. See Notes in Coloss 2.12 Repreh 2. Those who being fallen arise not Though I well know that all men are not of the same judgement concerning Festivals yet all rather incline to those which are observed in memory of our Saviour such as this is of his Resurrection yea although some there may be who condemn all Feasts as superstitious yet though that were so yet may we make a good use of them Our Saviour resorted to the Temple and taught there in the Feast of Dedication Joh. 10 22-20 a Feast which may be doubted whether lawfully Ordained or no. And whereas the people of Philippi were as yet ignorant of the true God and his Worship met together in a Proseucha or Prayer-house Act. 16. The Apostle layes hold of that opportunity and preacheth the Word unto them yea Act. 17. being at Athens and seeing the City wholly given to Idolatry he was present at their Devotions vers 23. and thence takes occasion to preach unto them Ecclus. 33.8 10. It is wont to be objected against Holy dayes and Festivals in memory of our Saviours Actions and Passions that as the day passeth so the Duty with it and is neglected all the year after whereas indeed although the day pass as our time doth too speedily yet the Duty should continue The best way to confute this Objection is by our life and practice that though by certain Solemn dayes appointed we keep in memory the actions of our Lord and Saviour yet the Duty of those dayes we observe continually Thus every day is a Christmass-day to him in whom Christ is born Every day is a Whitsunday to him who hath the Gifts and Graces of the Holy Spirit Every day a Passion a death to him who suffers with Christ Every day a Resurrection-day to him who riseth with Christ And therefore having in the first point of this Text propounded our Saviours pattern in his Resurrection I come now in the second to our imitation of it the Colossians rising with Christ If we enlarge our thoughts to comprehend the Antitype or thing signified by all these what is it but the Wisdom Power Goodness Mercy and Life of God the Divine Nature it self as it were in the dead heart of Man as dead in the world now to be raised again into Life in us as will appear in the second point NOTES AND OBSERVATIONS UPON COLOSSIANS III. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering THe Holy Apostle having taken away the filthy garments of the Old Man from the Colossians in vers 5 9. from thence to the 14th vers he opens the glorious Wardrobe of the New Man which first he shews us intire and whole vers 10. the several parts of it in this Text and so forward And as Ephes 6. he first exhorts them and us in them to arm our selves with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God and then the several parts of it So here he first exhorts the Colossians and us vers 10 11. for the Ancients understood those words hortatively to put on Christ the whole garment and then in this Text to put on the several parts of it as mercy kindness humbleness of mind meekness long-suffering What then is the garment of Christs Righteousness divided Surely in it self it is not divided unto those who have thoroughly put on Christ and therefore vers 11. There is neither Greek nor Jew Circumcision nor uncircumcision but Christ is all and in all things But we are divided who have not yet wholly put it on as Jacob when he saw Josephs particoloured Coat besmeared with the Goats blood said an evil beast hath devoured him Joseph is torn in pieces Gen. 37.33 Even so since we have defiled the holiness of our God and stained the garment of Christs Righteousness with our blood that is our sin Ezech. 16. which is the Goats blood Mat. 25. we may rightly judge that Josephs body is torn in pieces the body of Christ the Church is divided Since therefore the evil beast hath torn us in pieces the garment of Christs Righteousness was in a sort through Gods gracious condescent to be cut out and fitted to us and severally to be put on by us as the Prophet Ahijah when the Kingdom of Israel was to be divided he rent his new garment and gave ten pieces of it unto Jeroboam according to the number of the Ten Tribes divided and rent from Judah 1 King 11.30 Even so the Apostles of Christ because we are rent asunder in Schisms and Factions they distribute as it were piece-meal the new garment of Christs Righteousness unto us Some parts of it are contained in this Text as mercy kindness c. I intend to speak only of the first so the words are an Exhortation Put on the bowels of mercy and the reason of it as the Elect of God holy and
as well as he raised Christ here hope and trust and expectation is required of thee to one in thy case the Prophet Esay speaks Esay 50.10 Yea thou hast need of patience also Rom. 8.24 25. Yea and faith and love 1 Pet. 1.8 If thou hast belief thou hast comfort to support thee Rom. 15.13 If thou hast hope there is joy accompanieth that hope Rom. 5.2 If thou hast faith and love then there 's joy unspeakable 1 Pet. 1.8 Yet it 's possible thou mayst not yet clearly see the Lord. Mean time let it suffice thee to see him in his Word in his Sacraments as in a glass darkly and so to see him as it were afar off as Moses saw the Land of Canaan and rest then upon the promise of thy God That thine eyes shall see the King in his beauty they shall hehold the land that is very far off Esay 33.17 That the pure in heart shall see God And pray unto the Lord Jesus Christ the Lamb of God that takes away sin the darkness that separates between thee and him to enlighten thine eyes that thou sleep not in death and doubt not but as the darkness shall be removed the light shall appear and thou shalt see the Lord Wherefore gird up the loins of thy mind and hope perfectly for the Grace that shall be brought unto thee at the revelation of Jesus Christ 1 Pet. 1.13 When he shall appear then shalt thou also appear with him in glory Col. 3.4 For we know that when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.2 And he that hath this hope purifieth himself even as he is pure The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to the whole sentence as thus without which prosecution of peace and holiness no man shall see the Lord A fit proof of this we have Esay 59.8 9. Their feet run to evil they make haste to shed blood their thoughts are thoughts of iniquity wasting and destruction are in their paths the way of peace they have not known therefore is judgment far from us we wait for light but behold obscurity we grope for the wall like the blind we grope as if we had no eyes we stumble at noon day as in the night There is a pursuit of war and unpeaceableness there is a pursuit of unholiness and what followeth upon it but a spiritual blindness Therefore is judgment far from us 2 Pet. 3.14 Endeavour to be found of him in peace without spot and blameless The Reason is God is the God of all Grace and he requires as well the one as the other to be in us and therefore what we find particularly the Church exhorted unto in one place we find it generally invited unto in another Be ye perfect as your Father which is in Heaven is perfect In the sight of God consists the happiness of the man and therefore it cannot be attained unto without the most eager pursuit for so the blessedness is propounded under other notions it still requires the utmost endeavour sometimes life but that life requires a precedent death If we dye with him we shall live with him sometimes a Kingdom that pre-requires suffering If we suffer with him we shall reign with him sometimes a Crown which requires fighting I have fought a good fight henceforth a crown not that either suffering or fighting or pursuing or dying deserves this life or Kingdom or Crown or beatifical vision for all the sufferings are not worthy of the glory that is to be reveiled in us but the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vouchsafes it to none who prize it not above all whatever is dear unto them 1. In regard of the object who on purpose hides himself and Divine Mysteries from eyes unfit and unworthy to behold them so Esay 45.15 Verily thou art a God that hidest thy self Matth. 11.25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes the peaceable ones and the holy ones Ratio utrinque valet See the original of controversies Men on both sides bring forth their strong Reasons wherewith one party overthrows the other for Nihil est tam ratione firmum quin vi rationis infirmari potest yet both are but like such as strive in the dark like blind men about colours which they have not seen True it is their Reasons are very specious and have a fair shew of strength as it 's noted of blind men that they are ingenious and witty Neither of them sees or hath seen what they contend about for had either of them seen they would not contend If a blind man should tell me it were not yet day I should pity the blind man not contend with him This discovers the perversness of the blind untoward world which neglect that method and way which God hath prescribed as leading unto the sight and knowledge of himself and think to find out other new wayes and methods forsake the fountain of living waters and dig unto themselves cisterns which will hold no water These are the thieves and robbers which enter not in by the door Christs death but climb up another way by soaring contemplation This is the folly of self-wise men for whereas according to Gods method that light that ariseth upon all men Job 25.3 That Grace of God that appears to all men Tit. teacheth them to deny ungodliness and worldly lusts c. and so to look for the blessed hope of the glorious appearance of the Lord the great God c. They love ungodliness and their lusts too well and indeed by reason of long acquaintance with them they are too familiar with them Deny them nay 't is death to them to depart from them whereupon they resolve upon some other way of seeing the Lord and that 's a fruitless disobedient knowledge a knowledge without practice a knowledge without holiness of life the fruit of the forbidden tree The sowre fruit which our Parents have eaten and so have set their childrens teeth on edge for look I beseech ye whether ye find it otherwise in the world For what is the heart of man so earnestly set upon as knowledge we would know God his Nature his Will his Wayes his Works we would know our own duty too the nature of Faith Hope Love Repentance What ever the Lord requires of us we would know all what ever is knowable but as for the holy and obedient life which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect or end of all this knowledge where alas where is that to be found in proportion to our knowledge Why would ye not have us know It 's such another question as this would you not have us eat our meat knowledge is the food of the soul as meat is the nourishment of the body And truly rectè facitis attendentes But would ye not blame those who did eat and eat and nothing but eat and yet thrived
OBSERVATIONS UPON 1 PETER I. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow WE have heard of our Lords Passion what he suffered for us He was stricken smitten of God and afflicted 2. What he suffered of us He was wounded of our iniquities He was bruised of our transgressions 3. We have heard of our Lords actions in behalf of us He justifieth many 4. We have heard of his reaction he suffered indeed he bare our iniquities but he overcame in his suffering he bare away our iniquities Hath he suffered hath he done all this and must we do must we suffer nothing Surely we must for the Prophets searched not in vain into the time nor in vain did the Spirit testifie of the sufferings of Christ nor our sufferings unto Christ nor of the Glory that should follow Our labour is not in vain in the Lord. The Apostle having after his Salutation and Blessing twice made mention of salvation through Jesus Christ He commends it unto them as a thing neither mean nor new but such as the holy Prophets of Old esteemed so excellent that they made diligent enquiry and search after it how it should be accomplished by sufferings 1. Christ was to suffer or have his sufferings 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto Christ 3. Glory should follow these sufferings 4. The spirit of Christ in the Prophets witnessed beforehand the sufferings of Christ and the Glory that should follow 5. The Prophets searched what and what manner of time the spirit of Christ which was in them did signifie when it testified beforehand the suffering of Christ and those which lead unto Christ and the glories that should follow 1. Christ was to suffer or have his sufferings Of this I spake lately out of Isaiah 53.4 5. I shall not now trouble you much with that Argument nor indeed is that only here aimed at but according to the wisdom and divine artifice of Gods holy Spirit the words are so framed that they signifie both Christs sufferings and ours with him 1. Christs sufferings and so the word will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which lead unto Christ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings that should come unto Christ And these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-sufferings or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his passion Either his poverty contempt contradiction of sinners c. Or his death of the Cross 2. The sufferings of Gods people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such sufferings as lead unto Christ Luk. 24. twice Act. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we may know that the types and figures of the Law foreshewed these sufferings of Christ 1 Cor. 15.1 2. according to the Scriptures These sufferings are either outward or inward 1. Outward as the enduring of what ever evil is opposite unto the goods of the Body Fortune Name 1. Of Body as maladies and sicknesses weaknesses 2. Of Fortune as poverty loss of goods friends means of livelihood 3. Of Name as contempt reviling saying all manner of evil saying detraction back-biting the falsly called Christian world this Nation this City is full of false and groundless defamations and slanders which are the flood which the Serpent cast out of his mouth after the woman the Church Revel 12.15 2. The inward suffering is the enduring and not yielding unto the carnal reasonings wills and passions which are summarily reduced to two heads Eccles 12. ult That whereby we are enabled to bear and suffer out all these is the Cross and patience of Jesus Christ These sufferings are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lead unto Christ for so the throws and pangs precede the forming of Christ in us Gal. 4.19 and they who have crucified the flesh with the affections and lusts are Christs and Christ is theirs Galat. 5. Reason Why do these sufferings lead unto Christ and why must we suffer all these that we may win Christ There is a double necessity c. See Notes on Rom. 6.8 Observ 1. Suffering with Christ is no arbitrary business or left to our discretion they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these sufferings lead unto Christ Observ 2. To suffer is a necessary duty so necessary that without it we cannot partake of Christ who is our life so necessary that without it we cannot attain unto salvation See Notes on Rom. 6.8 Repreh The ungrateful world who lay all their load of their sins upon Christ they consider not that as Christ suffered for them so are they to suffer with him 1 Pet. 4.1 3. Glory followeth these sufferings Glory seems in nature to be the lustre of Light See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As it refers unto God it is the excellency and eminency of all the attributes 2. As this Glory appears in the souls and spirits of men it is the last guerdon and reward of all our labours in the Lord for as the sufferings lead unto Christ so Christ in us is the hope of Glory Coloss 1.27 and 3.4 When Christ which is our life shall appear then shall we appear with him in glory this is wont to be joyned with a throne or a glorious kingdom as 1 Sam. 2.8 to make them inherit the throne of glory Dan. 4.36 the glory of my kingdom 1 Thess 2.12 God hath called you to his kingdom and glory Where yet we must beware of a common errour invented by the Schoolmen which goeth for current among most sorts of Christians who distinguish the kingdom of God into the kingdom of Grace and the kingdom of Glory but what ever the Schoolmen or others have conceived of two kingdoms the kingdom of God is one See Notes on Mar. 4.11 Glory followeth these sufferings The Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number the glories after these sufferings and so the Vulg. Lat. hath these words posteriores glorias the after glories none of all our English Translations have these words in the plural as they ought to be except only one Manuscript which hath the latter glories But Pagnine turns them well quae post has fierent glorias so likewise the French Spanish and Italian Translations Nor do I see any reason why any out of affectation of purity in the Latin or English or other Tongue should therefore wave the word before him in the Greek or Hebrew since its proper to Translators to render the words as they find them but it belongs to interpreters to give the sence And therefore since the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural though neither the English nor Latin nor Dutch Tongues so elegantly speak this word in the plural yet it 's no warrant for any Translators to render
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must