day if ye will hear his voie harden not your hearts c. 2. We ought not to harden our hearts Quaere what is meat 1. By heart 2. By hardening 3. By hardening ones own heart 1. The word heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken largely as it comprehends the mind Exod. 35.25 as well as the will and affections 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth hard now hardness properly signifieth two things 1. Quod non cedit tactui that which yields not but resists the touch 2. It signifieth what is difficult or hard to be done as Rachel is said to have had hard labour Gen 35. The word we turn harden is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being referred to the heart cannot here be properly understood but is taken from the proper signification to a Metaphorical and so to harden the heart is to make it such to all admonitions exhortations threatnings c. as an hard thing is to that which toucheth it and as he who toucheth what is hard as a stone he maketh no impression in it at all the stone yields not any whit of its hardness even so what ever exhortations admonitions or counsels are used to an hardened heart it yields not to them but as a stone resists them yea and hurts those who touch it Thus S. Stephen speaks to the hardened Jews Act. 7.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye stiffnecked word for word ye hard-necked Vulg. Lat. Dura cervice incircumcisi cordibus auribus Ye have always resisted the Holy Ghost c. The Lord by his finger had touched their hearts and they yielded not to the impression but resisted and hurt and slew those who touch them c. This ye find to be the meaning of the Metaphor Zach. 7.9 and therefore from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malleus cos 3. To harden a mans own heart is to find out and devise reasons and arguments whereby he may perswade himself to commit sin and persevere and continue in sin from which deceitful reasoning the Scripture dehorts us as be not deceived let no man deceive himself these reasonings are commonly taken from the perverse considerations of Gods Grace and Mercy the delay of his judgements against impenitent sinners hope of impunity delight in the pleasures of sin the great gain hoped for by continuance in sin and a thousand such whereby the man hardens himself to his own destruction We have manifold examples of this one Prov. 1.10 with the Lords dehortation If sinners intice thee we shall find all precious substance c. Ratio Why doth the Lord dehort us from hardening our hearts 1. from consideration 1. of the mans heart 2. of Gods commands 3. of Mans inability to hear with an hard heart The heart of the Man is that which the Lord requires principally as that whereby he is worshipped loved and served My Son give me thine heart Out of the heart proceed the issues of life for as that natural part in us is the cause of the natural life because the heart purifieth the blood and begets out of it pure vital spirits which it diffuseth throughout the whole body and is the first that lives in us and the last that dies even so that moral part in us our mind or will and affection for so largely here and elsewhere the heart is taken that is the cause of our moral life Now as that natural so this moral heart hardened is rendered unserviceable for the offices of both lives Now life proceeds two wayes out of the heart 1. Because with the heart man believes unto righteousness Rom. 10. and the righteous man lives by his faith Hab. 2.3 and by faith the heart is purified Act. 15. He put no difference between us and them purifying their hearts by faith and they that are pure in heart see God Matt. 5. 2. Because Christ who is our life dwells in our hearts by faith Ephes 3. and he who now dwells there shall come forth out of the heart and shall fashion our vile body that it may be conformed unto his glorious body 1 Joh. 3. Now are we the Sons of God c. Great Reason therefore there is in regard of the heart why we should not harden it it is that whereby principally we serve and worship God and out of it are the issues of life it 's fons omnium actionum ad extra terminus omnium actionum ad intra so that if the heart be hardened there is no entrance for the Word into it it resists the motions of the Spirit the hardening therefore of the heart renders it altogether unserviceable to God and altogether unable to profit under the means of Grace 2. It is the prohibition of our God and that out of the greatest Authority and greatest Love as we may gather from the context Psal 95.7 He is the Lord our God and we are the people of his pasture and the sheep of his hands which command of Grace we foully frustrate when we harden our hearts against it and the hearing of his voice Observ 1. Hence we learn that it is the man himself that hardens his own heart thus Pharaoh is said to have hardened his heart Exod. 8.15 the like ye read Prov. 21.29 a wicked man hardeneth his face 29.1 his neck Thus Saul hardened his heart forsook God before Gods Spirit of Grace forsook him c. Observ 2. God truly and properly hardeneth no man No! did he not harden Pharaoh 'T is true indeed he is said to have hardened Pharaohs heart but we must here take notice that God is said to do that which he only gives occasion to do Thus he is said to have turned the heart of the Aegyptians to hate his own people Psal 24.25 Surely he did not imprint an ill affection of hatred or envy in the hearts of the Aegyptians but in that he made his people to multiply and increase and made them stronger than their enemies which was Gods act This made the Aegyptians suspicious of them and envious against them and these ill affections put them upon politick designs to bring them under and make them slaves as ye read This is evident by the story it self Exod. 1.9 Thus the Lord is said to command that whereof he gives only the occasion David saith that the Lord commanded Shimei to curse him 2 Sam. 16.10 whereof he gave only an occasion for Shimei being a Benjamite envied David as the man who had put by Saul's posterity from the kingdom and he suspected that Abner and Ishbosheth were both slain by David's plotting Shimei therefore being embittered against David and not daring to discover his bitterness while David was in power when now David was driven from his kingdom c. then he belched out all his spleen against him threw stones at him cursed him called him a man of blood And the Scripture saith by the mouth of David himself that God commanded
him This inordinate desire and wrathful and envious disposition is from the Evil One who is called Abaddon and Apollyon and a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we find 1 Joh. 3.11 12. whence the Greek Tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to kill The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders is here in the plural number and implyes many kinds of murder whereof one outward the other inward for whereas the Law is Spiritual it extends not only to the hand and outward parts of the body but reacheth also unto the inward affections and acts of the Soul and Spirit for there is a murdering heart as well as a murdering hand as well affections of wrath and hatred carrying us forth to kill as feet swift to shed blood Murders proceed out of the heart Our Saviours main drift in this Scripture is to point at the source and fountain of murders not to speak much of the outward man slaying and killing of men which was the only murder which the Pharisees knew As for the outward murder of what extent it is and what punishment is due unto it humane Laws civil and municipal take cognisance of it but the Law is spiritual whereunto our Lord here directs us The spiritual murder is committed against ones own soul or against ones Neighbour or against God himself and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self murderer 2. Spiritual murder is committed also against ones Neighbour Matth. 5.21.22 1 Joh. 3.15 3. There is a spiritual murder of the Divine Nature and the Lord Christ three ways 1. In Adam when his innocent nature in any is murdered Rev. 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in any are suppressed Heb. 6.6 These and such as these the Scripture calls Murders for whereas every sin hath the name from the end whereat it aims and is to be esteemed according to the will and purpose whence it proceeds as wrath envy or hatred against our Neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malicious is a murderous will and purpose although really and in the event they murder not their Neighbour even so the wrath envy and malice against the Lord and his Christ may be called murders although they proceed no farther than the perverse will ye go about to kill me Joh. 8. So Traitors are esteemed and suffer death according to their will and purpose although they effect it not Obs 3. Hence we learn to judge our selves and others if angry malicious if hateful and hating one another yea hence learn the bloody mindedness of this present Generation What murdering and malicious hearts full of rancour and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this Doth he hate his Brother He is a murderer although he touch him not 1 Joh. 3.15 Repreh 1. Pharisaical men who please themselves in some outward civility not knowing or not acknowledging that they have crucified and slain the Lord Jesus in them 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood as when David slew Vriah the light of the Lord the parable is of a lamb slain Consol This is mere Doctrine Alas if to be angry with my Brother be no less than murder if he who hates his Brother be a murderer what shall become of me I have been angry and hated my Brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envy and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be done in love and kindness 1 Cor. 16.14 Joh. 3.21 But alas thoughts of revenge assault me These are the Messengers of Sathan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel keep these revengeful thoughts fast at the door give no consent unto them they come to take away thy head The head of every Believer is Christ 1 Cor. 11. If thou consent unto them thou openest the door of thy heart and lettest them in while thou keepest them without door they cannot hurt thee No evil without thee no not the Deuil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more than any good can help thee if it be without thee Consol 2. Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus happily this thou hast done indeed who hath not done it Yet despair not There is a twofold murder as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other unawares And both these ways the Lord Jesus hath been murdered There are who have slain him wilfully Heb. 6.4 5. and 10.26 2. There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. There is one in the midst of you whom ye know not Such an ignorant murderer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly yea and he is a pattern to them that offend Acts 3.17 The greatest sin without hatred pardonable Deut. 19. The greatest good work without charity impious 1 Cor. 13 yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then flye to Kadesh i. e. to Holiness This counsel the Prophet Esay gives Esay 1.16.17.18 And Daniel to Nebuchadnezzar Dan. 4.27 This Kadesh is in Gâ—lilee i. e. Conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee i. e. to turn to the Lord Acts 3.13 This City of refuge is on a mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it Therefore it s said to be in the tribe of Nephtaly such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood Eph. 6 2. yea we must go about this work early therefore the second City of Refuge is Shechem which signifieth early This also is in a mountain hard and difficult in ascent in the Tribe of Ephraim in fruitfulness growing and encreasing Thus doing we shall come to the third City even Hebron the society of
be multiplied in infinitum everlastingly And 2. In regard of use this Grain nourishing and sustaining the Tabernacle of man's Soul Gold and Jewels and precious Stones only adorning and beautifying the outside of it And therefore God saith not to Israel thou shalt partake of the riches of the Land but thou shalt eat the bread of the â—â—nd Numb 15.19 And Psal 104.15 the Psalmist commends it unto us for strengthening of man's heart And the Reason is considerable in regard of God who makes bread to grow out of the Earth Psal 104. and feeds all flesh 2. And in regard of man's body which is like a ruinous building alwayes decaying and mouldring away and therefore alwayes hath need of reparation which the Holy Ghost implies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to eat and to underpropa building as with a shore or buttress which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 19.5 Comfort or sustain and support thine heart with a morsel of bread 3. That 's a ground of a third reason in respect of the nourishment it self which is fit to support the natural life by recreating and repairing the decayes of blood the vital and animal Spirits which it doth by the aiery parts of it mixt with the quintessence or common Spirit which fills all the World Wisdom 1. whence it is called the stay of bread Esay 3.1 and the staff of bread Ezech. 4.16 and 5.16 But this discourse is fitter for a Physician especially if we add that other excellency that it 's fit for Medicine and the cure of mans body as well as the nourishment of it Nor doth my Text allow me to dwell long upon this Argument but implies only that a man lives a kind of life by bread though not by bread only And that will appear whether we consider bread in it self or in the effect of it enlivening or giving life 1. As for bread in it self it 's a mixt body compounded of the elements and howsoever it hath a kind of life in it self yet it cannot nourish the body of man unless first that life be corrupted and dye in it And how comes that quickned again but through the Spirit of life that gives life to all things that live Much more how comes it to enliven or give life and that not only vegetative but sensitive also as 1 Sam. 30.12 This proceeds not from the essential principles of bread nor is it in the power of bread or any corporal food alone But as that Spirit which fills the World of all the Creatures animal or such as have sense hath taken up man for his Temple 1 Cor. 3.17 as the most excellent of them all And as among all the mineral Creatures or those that want life he manifests his glory most in Gold so among all the vegetable Natures or Creatures that have life and want sense that Spirit hath seated it self in that Grain that 's fittest for bread especially that of Wheat which is concluded by the Physicians to be the most convenient and best fitted unto the temperament of man's body which therefore doth praesentem referre Deum Whence we may well conclude that bread alone enlivens not It is thy grace O Lord that nourisheth all things and not the growing of fruits that nourisheth man c. Wisd 10.25 26. An evident Argument that man lives not by bread alone no not the natural life Wherein we must necessarily distinguish between the Elementary body of bread and that heavenly blessing in it imperted unto it by the Spirit of life as the Scripture intimates Esay 65.8 Mal. 3.10 Which is a forcible reason to perswade us to pray for our dayly bread although we have our dayly bread to bless our Table and pray for our meat although we have our meat and it stand ready for us upon the Table since there is so broad a difference between the bread and the blessing in it Our late experience proves this to be true when God for our sins sent a dreadful Famine in the neck of a devouring Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he took the staffe of bread and took the blessing from it unless our health and plenty have made us forget our God grow fat and kick if so fear and tremble lest if we forget his Mercies he remember us again with Judgments An Argument to convince Idolaters yea Atheists St. Paul makes use of it Acts 14.15 The living God which made the Heaven and the Earth and the Sea and all things that are therein Who in times past suffered all Nations to walk in their own wayes left not himself without witness in that he did good and gave us rain from heaven and fruitful seasons filling our hearts with food and gladness Add hereunto Acts 17.25 He giveth unto all life and breath and all things v. 27. That they might seek the Lord if happily they might feel after him and find him for this is the end why he gives us his outward bread for how heinously does the Lord our God take it at those Atheists and wicked mens hands who eat the bread of God and call not upon God ye may read Psal 14. and 53. Whereas he expects that this riches of his goodness should lead to repentance Rom. 2. That this corporal food should point us to the spiritual that the outward bread should guide us to the inward Since man lives not by the outward bread only but by every word that proceeds out of the mouth of God That 's the second Point Man liveth by every word that proceeds out of the mouth of God Whether this word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the outward word of Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and promise or the essential word of God 'T is true in both sences that man lives by every such word c. If we understand the word of commandment 't is either Mediate or Immediate 1. The mediate Commandment is a direction and injunction unto the Creature to feed man which Commandment in Scripture we find to be directed 1. Sometimes to the feeder And that either 1. Extraordinary as when God commanded the Ravens a Bird of Prey and fitter to feed upon our bodies than to feed them to bring bread and flesh to Eliah 1 Kings 17.4 5 6. or 2. More ordinary v. 9. When God commanded the Widow of Sarepta to sustain him 2. Sometimes this Commandment is directed to the nourishment it self as v. 14 15 16. Where thus saith the Lord God of Israel the Barrel of Meal shall not waste nor the Cruise of Oyle fail c. The like command no doubt the God of life gave unto that second meat which the same Prophet eat Chap. 19.6 7 8. For he went in the strength of that meat forty dayes and forty nights Such bread was Moses fed withall who stayed the same time in the Mount Sinai and neither eat outward bread or drank
had denounced great evils to the people but that he might not leave them desperate he adds Who knoweth if the Lord will return and repent and leave a blessing behind him Joel 2.14 Heb. 2.18 Christ is able to succour them that are tempted and 7.27 He is able to save to the utmost James 4.12 Jude v. 24. and many the like wherefore the Lord intimates a possibility that these and such like things may be done and implies an ability in himself to do these things but that we should put our trust in the Lord that he will not do them unto us that so our hopes should be raised up and our prayers which are interpretations of our hopes these should be put up unto him for the averting and turning away of all evil and the obtaining of good Thus when Joel had said who knoweth whether the Lord will return and repent presently he puts the people upon fasting and prayer for the obtaining of what he put them in hope of Joel 2.14 15 16 17. and that means proves effectual v. 18 19. Thus the Prophet David being in danger of Hell Psal 116.3 He then calls upon the Name of the Lord v. 4. and his prayer takes effect v. 5. If he who saith Fool be in danger let him be awakened by his danger and hope and pray who knoweth if the Lord will return and repent The Disciples of Christ are supposed to be liable to reproach and slander to be called Racha and Fools to reviling persecuting all manner of evil saying for Christs sake We are Fools saith St. Paul for Christs sake Vnum habuit filium sine peccato nullum sine flagello One only Son God had that sinned not Yet none had he that he corrected not It ought not to seem strange to us Ye your selves know that ye are appointed hereunto 1 Thes 3.3 Yea the last beatitude is doubled upon those who suffer for Righteousness sake when men revile them and persecute them and say all manner of evil falsly c. 7. Though the Disciples of Christ ought to suffer reproach and bear all manner of evil saying Racha and Fool Samaritane and Devil c. Yet that is no warrant to others to reproach them Whosoever shall say Thou fool shall be in danger of hell fire though the Son of Man must suffer these things and so enter into his Glory Yet this no way excused Judas though David must bear reproach yet Shimei had no authority to rail on him Quamvis ego dignus hac contumelia sim maxime at tu indignus qui faceres tamen Though I am greatly worthy of this contumely yet thou art unworthy that doest it It is just with God to render tribulation to them that vex you 8. Consider the imminent danger wherein impenitent men daily and hourly are The murderer the wrathful person the reproachful man the reviler hath the judgment of God hanging over his head continually such an one shall not inherit the Kingdome of God such an one is in danger of hell fire They tell a story of Damocles that a Sword hung over his head by a small thred and the like is the condition of every sinful and impenitent man the Sword of Divine Judgement and vengeance hangs over his head and that by a small thred such is the thred of our Mortal Life and when that breaks the Sword of Divine Vengeance falls on his head and the sinner drops down into Hell Fire It is not all our pretence of Religion it is not all our Glorious Profession that will save us Nehemiah saith that the Jews dwelt from Beersheba to the Valley of Hinnom Neh. 11.30 which were the bounds of the Tribe of Judah Josh 15.8 The one bound is Beersheba i. e. the Pit Fountain or Well of the Oath or Covenant whereby we may understand our Baptism the Font and Laver of Regeneration if the Professor the Jew walk not answerable to his Profession and Covenant made in Baptism that he will forsake the World the Flesh and the Devil He then walks towards the other bound i. e. towards the Valley of Hinnom towards Hell it self Repreh 1. Those who fear the fire of Gods wrath and indignation fear the fire of Gods Judgements by War Plague Famine c. yet fear not that which kindles all these even wickedness it self which is a fire Esay 9.18 Repreh 2. From the name Gehenna from Gihinnom our frowardness and untowardness unto all what God commands us but our forwardness to all evil and sin Repreh 3. Who think hard thoughts of God as if he had determined men to hell and everlasting destruction without consideration of sins deserving it The Lord saith not so No He wills not that any should perish but all should come to repentance He swears it Ezech. 18. if this be spoken as a revealed will and contrary to his secret He who saith so of God hath worse thoughts of him than of an honest man Consol Happy they whose God is the Lord Jehovah The power of casting into hell is in Gods hand He knoweth those who are his friends in these perillous times But alas I am a sinful man have been angry with my Brother and call'd him Racha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Luke 12.4 5. Exhortation To bear the reproaches and vilifyings of men flesh and blood cannot endure Nor have I now to deal with flesh and blood flesh and blood shall not enter into the Kingdom of God I hope I speak to Believers to whom the Prophet speaks Esay 51.7 8. Hearken to me ye that know Righteousness the people in whose heart is my Law fear ye not the reproach of men neither be ye afraid of their revilings Exhor 2. Is the reproachful and wicked man in danger of hell fire then is he not in hell fire Danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of evil O let us prevent the evil a blow met half way may be prevented Amos 4.12 See Notes on Luke 12.4 5. Axiom 7. Christ saith this to his Disciple That every one that is angry with his brother c. These words are a Divine Testimony wherein we have had the res testata or thing testified we come now to the Testis the Witness who testifieth all this unto us Reason By Authority of the one Law-giver James 4.12 The Shilo to whom all the Law-givers must give place Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shilo i. e. the Messias come and he was to give a new Law the law of the spirit of life Rom. 8. Doubt Doth the Lord Jesus then contradict the revealed will of God who saith Thou shalt not kill O no he fulfils the will of the Father Rom. 3.31 Do we make void the law through faith Nay rather we establish the law The Father saith Thou shalt do no murder The Son saith the same and not only so but thou shalt not be so much
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
Commandment of the Lord is his Will Psal 40.8 Is it not as manifest that the Lord here teacheth us to pray That that Will of the Lord may be done and that on Earth as it is done in Heaven Is not therefore such Opinion directly opposite unto the manifest and express Word of God Can they who believe that the Will of God is impossible so to be done can they pray in Faith Do not they who teach that it is impossible That the Will of God should be so done upon Earth as it is done in Heaven do they not teach expresly contrary to the Word of God Do they not teach the Doctrine not of Faith but of unbelief Can such be accounted Ministers of the Gospel Who Teach directly contrary to the Gospel of Jesus Christ Are these like Epaphras Col. 4.12 Alwayes labouring fervently for you in prayers that ye may stand perfect and complete in all the will of God Do they ever a whit mend the matter who say That this Will of God must be done in another Life hereafter when we have put off the Body for doth not the Lord teach us how to pray in this Life Thy Will be done on Earth as it is done in Heaven Hence the Reason appears why in these Last Times especially the Lords Prayer is omitted yea opposed and born down before the Zelotical opposition of all Forms of Prayer our Lord foretold That iniquity would abound in these Last Times Mat. 24.12 and men would be lovers of themselves proud boasters c. all which are the lusts of their Father the Devil whose lusts they will do and so become his Children John 8. and cannot truly call God Father Repreh Who think themselves at liberty to do their own Will the will of the flesh Job 39.5 who consult with those Psal 2. Let us break their bonds in sunder and cast away their cords from us We read of one that came out of the Tombs Mar. 5.23 24. The Evangelist gives the Reason vers 2. the man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 9. The unclean spirit saith his Name is Legion because they were many And what else may we say of those licentious persons who break the Law and Will of God and account themselves free to do their own Will There is no doubt but they have an unclean spirit yea there is no doubt but there are many even a Legion of unclean spirits in them This discovers our great perverseness That whereas his Will which he hath revealed unto us is that which he requires of us should be done we commonly make choice of some other thing wherein we think God will be better pleased and we have a poor conceit of what his Will is for we think it is that which every one can do as Jesuites and Turks vide Sp. cap. 8. Exhort Pray unto our Father which is in Heaven that we may do his Will This is the means of entring into the Kingdom of Heaven saith our Lord Mat. 7.21 All the Blessings are promised unto the Obedient Deut. 28. God made all things for them Chald. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Curses are threatned to the disobedient Jer. 9. Mal. 4. Means What Raphael the Angel speaks generally that Prayer is good with Fasting and Alms Tob. 12.8 it 's good in this special Prayer such a Prayer of the Humble saith the Son of Syrach reacheth unto the clouds yea pierceth the clouds and cometh to the Most High Ecclus. 35.16 17. How cometh such a Prayer so high it's winged with Alms and Fasting for whereas Prayer is elevatio mentis ad Deum the mind is so much the more lifted up to God by how much it 's freed and unburdened of the loads and burdens which commonly oppress it Now there are two more heavy burdens than the rest the delights of the flesh and desire of earthly things 1. The former makes the Body a burden to the Soul 2. The latter choaks the Soul with the dregs of the Earth And therefore the man freed from these his Soul ascends more expedite unto the most High God Prayer joyn'd with Alms couples the love of God and our Neighbour together Prayer joyn'd with Fasting by how much the Natural Man is more weakned the Spiritual man is more strengthned and therefore Prayer flyes as it were with these wings even to the Most High whence it is that our Lord puts Prayer Alms-giving and Fasting together Mat. 6.1 18. This comes to pass when we have learned to go without our own Will and all our own Will and Desire which serve to the propriety of flesh and blood hath no more command in us but is like Saul fall'n upon his own sword 1 Sam. 31.4 But now David Rules in some of whom Act. 13.22 I have found David a man after mine own heart which shall fulfil all my Will But we know that David did not all the Lord's Will but failed foully in the matter of Vriah This therefore is understood of that David who is to Reign in these Last Dayes even the love of God and our Neighbour Exhort Let us own and call upon our Heavenly Father NOTES AND OBSERVATIONS UPON MATTHEW VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give us this day our daily bread THe Lord made Promise unto Gideon that by the Three Hundred men that lapped he would save Israel and deliver the Midianites into his hand Judges 7.7 when presently it follows vers 8. That the People took Victuals in their hands The Kingdom is to be recovered out of the hand of Midian by them who lap water out of their hands by them who both are and appear ore opere both by the tongue and by the hand both by word and by deed do the Lord's Will that his Kingdom may come but we must victual the Camp of those who do it And whence shall we have bread that these may eat Surely he who sets them awork will give them Opsonium their Victuals that pray unto him and say Give us this day our daily bread I lately spake of the Three first Petitions of the Lord's Prayer The present occasion invites me now to speak of the Fourth As there is an outward and an inward man so in Reason there must be a proportionable nourishment for both which our Lord here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render daily bread both which need some Explication As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only bread properly so called but also all kind of nourishment 1 Sam. 14.24 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned food which signifieth bread And Jonathan who vers 26. did eat honey is said to transgress the prohibition of eating bread Thus David saith to Mephibosheth Thou stalt eat bread at my Table 2 Sam. 9. 2 Kings 6. Elisha bids the King set bread and water before the Syrians vers 22. and he prepared great provision for them And where
Table as they call it proceed out of the heart as well as these of the second no doubt they do why then doth our Lord mention these first and then Blasphemy which is a breach of the third Commandment These are sins committed in special against our Neighbour and therefore are set in the first place Because our Lord every where promotes the love of our Neighbour and calls it his Commandment and a New Commandment Joh. 13. and 15. and therefore sets these precepts first Mat. 19. which he will have performed even before his own immediate worship Mat. 5. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go first and be reconciled to thy brother 2. He well knew the hypocrisie of the Pharisees who under pretence of duties required in the first Table toward God wholly neglected the second toward their Neighbour which is the guise and manner of the Pharisees at this day Why doth our Lord set evil thoughts first which are prohibited by the last Commandment and then the other The Christian life consists most what of inward Acts but Moses's Law of outward and therefore our Lord begins where Moses ends 2. Out of the heart proceed murders Quaere 1. What is here meant by murders 2. How they proceed out of the heart The word we render murders is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification which some would have from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efflare to breath and so to murder is to cause one efflare animam to breath his last I read not any word so full in any Language as this of our English which is not properly ours but either from a like French or Dutch word neither of which nor any other hath that fulness of signification which our English word hath for homicidium which is the best Latin word and comes nearest the matter signifieth only slaying of a man which may be done ignorantly by chance or against ones will if only so it comes not home to the nature of this sin which necessarily supposeth a will and purpose to kill otherwise it s no murder And therefore our Lawyers define murder a wilfull and fellonious killing of a man upon prepensed malice which being a word so full in it self of our Language they have made a latin word of it murdrum And this sence amounts unto that which in Scripture is called murder which the Spirit expresly distinguisheth from what is done ignorantly and without malice Exod. 21.12 13 14. Deut. 19.4 10. Now because habits are the measures of their privations as life is either Natural or Spiritual the violent privation of them or the murders are either of Natural or Spiritual Life 2. How can these be said to proceed out of the heart Cor est terminus omnium actionum ad intra fons omnium actionum ad extra All whatever proceeds from without it centers it self in the heart as all we see and hear is carried to the heart there to receive allowance or rejectiâ—n The heart also is the fountain of all actions flowing from thence outwardly whether good or evil for the good man out of the good treasury of his heart bringeth forth good things and the evil c. Obser 1. The heart is murdrorum officina the flesh-bank the slaughter-house the murdering den wherein the wicked one slayeth the innocent Psal 10.8 Obser 2. A man may possibly be a murderer who yet layeth no violent hands on any Is he angry with his brother he is guilty of the judgment Mat. 5.22 yea if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause St. Jorome and Austin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek Copy Vt scilicet nec cum causa quidem debeamus irasci saith Austin nor indeed is it extant in the Vulg. Lat. Doth he hate his brother he is a murderer although he touch him not 1 Joh. 3.15 Quaere Since it is murder whilst yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no Surely there is for proof of this let the first murder be examined Gen. 4. It was such in God's sight when Cain was very wroth and his countenance fell but all that time the Lord was patient and dehorted him and reasoned with him if thou doest well c. All this time Cain was guilty before God and in danger of the Judgment but having performed the outward act then the Lord denounced his judgment against him This will further appear from God's different rewards of good works intended and performed for since God rewards every man according to his works c. See Notes on Jam. 1.22 God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan What reason is there that murders should proceed from the heart There are in the heart these three notable parts of the Soul the Rational the Concupiscible and the Irascible which answer to those three necessary Offices in a City The Chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rational ordering all things by reason The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hinderance happen in the execution of the Quaestors Office then ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible which answers to the Militia and Garrison Soldiers who remove these impediments and obstructions This Irascible though it be the seat of many compound affections yet the principal here understood is wrath or anger which is not sin because implanted of God in our Nature and the Psalmist really distinguisheth them and after him the Apostle be angry and sin not howbeit from the exorbitancy of the Concupiscible the appetite enflamed toward some thing desirable and hindered from the fruition naturally there is a boyling of the blood about the heart whence the Quaestor or Treasurer desires the help of of the Militia the Soldiery for the removing of the impediment The wrath being kindled sometimes burns excessively and beyond measure and it is a sin We shall observe this in the way of Cain as St. Jude calls it vers 11. Cain signifieth possession and peculiar propriety in the flesh desiring ingrossing all things Natural Humane and Divine all must serve it as Psal 73.9 according to Martin Luther What they say must be spoken from Heaven and what they speak must prevail upon earth whence it is that the sensual propriety challengeth Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that God's approbation being given to the simple harmless and righteous Abel and all the holy Prophets from the blood of Abel wrath and envy burns against
any gracious mans love unto God envy him not What is that to thee follow thou thy Lord what if another do not Luk. 9.49 50. O let us let us I beseech ye consider that this is no argument of our love to God 'T is the bonum commutabile the mutable and temporal good that divides Lot from Abraham one of us from another who shall get more wealth more power more authority the summum bonum the bonum immutabile that unites that joyns all in one bonum quò communius eò melius as the light of the Sun good Counsel Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Faith Tit. 1.4 O Beloved let the worldlings the children of this world strive for their promotion in this life let us bring others to the fold promote the Law of God in one another As Andrew called Peter to participation of Christ Joh. 1. Philip called Nathaniel All the Church invite one another Esay 2.2 Let us consider one another to provoke unto love and good works Hebr. 10.24 Repreh 2. This reproves us who cast away our best affection our love upon things unworthy of it things of no weight and mean time neglect the weighty things of the Law This makes us like the things themselves facti sunt abominabiles sicut ea quae dilexerunt Hos 9. The world is but a shadow a transient a passing shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must needs therefore be saith one of the Ancients that he who is joyned unto it must be moveable and inconstant also The heart soul and mind are all Gods and his making and he made them for himself and the mans perfection is in the return of these unto their fountain Consol But how can I love the Lord my God fear him I may being the great and terrible God Deut. 28.58 Yea love him thou mayest thou oughtest Because similitude is the ground of love and because thou art not like to thy God thy God becomes like to thee as Job 33.6 Elihu which signifieth God himself said I also am formed out of the same clay because the Children are partakers of flesh and blood He also took part of the same Hebr. 2.14 And so God is man in Jesus Christ but is Jesus Christ Jehovah See Notes in Exod. 20.2 2. Thou shalt love God with all thine heart And these words are part of that first Section of the Law which as I told you the Jews recited every day twice every morning and every evening and may be unto us this day a morning and evening Meditation But some weak Traveller in this most excellent way may conceive it too small for him to walk in too long pathless and untrodden unbeaten dark impassable wildred mountains too high to be overcome the gate too narrow to crowd through it and himself too weak too unable to finish his course Doubt not despair not this perswasion comes not from him that calleth thee only from unbelief they could not enter in because of unbelief that perswades thee all this Go then on with Faith and add to thy Faith Vertue Faith is strong and mighty in operation that is a sure confidence of what is hoped for that overcomes the enemies that removes the mountains Mat. 7. And Love is stronger than Faith and nothing is difficult unto Love that makes all light But herein God may seem to deal hardly with the man he hath given him all things and now he takes all things from him what else doth he when he commands him to love him with all the heart c. if we must love the Lord our God with all our heart then we may love no person no thing else That followeth not for the Lord himself who challengeth all our love he himself commands the Husband to love his Wife neighbour his neighbour to love the stranger to love our enemies Wherefore for our better understanding of this when the Lord commands us to love him with all the heart we must know that no Creature ought to have that degree of love in our hearts which our God hath but what ever Creature we love it must be for God in God and unto God 1. For God when God himself is the cause why we love the Creature we are most averse from the love of our enemies yet for Gods sake we love them 2. In God we love the Creature when we seek no delight in it place no end no rest in it but love the Creature in God and God in the Creature 3. Vnto God when we love the Creatures when we love them in order unto God as they are instruments serviceable unto God when therefore the Lord our God layes claim to all our love yet allows us to love the Creature he deals with us as the Master of an House with his Steward and such is or ought to be every one of us to our God we must pay unto him all our love our desire our hope our joy our delight c. And this done he gives us order to lay out so much of our love upon our Parents so much upon our Friends so much upon our Children and Servants so much upon Strangers so much upon our Enemies and of all these our disbursements we are accountable unto the Lord our God and so this Commandment have we from him saith St. John That he that loveth God love his Brother also 1 Joh. 4.21 Repreh Who love not God with all their minds if this Commandment were observed what a world of vain foolish chat that I say not impious and wicked discourses would be silenced we see it in this instance if some bold fellow dare interrupt foolish and vain babling with some savoury discourse what a damp it strikes into the hearts of all present They say must not men talk of their affairs Obser A rule for love of our selves Primum in unoquoque genere est mensura reliquorum I must love the Lord my God with all my heart and this is the first Commandment In order to this Commandment I must love my self in God and for God and no otherwise if otherwise I love my self I am then guilty of that vicious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love which is the leading sin in these perillous times as the Apostle foretold 2 Tim. 3.2 as the love of God and our neighbour is the leading Grace and first fruit of the Spirit Gal. 5. In opposition to this vicious self-love our Lord requires of every one who would be his Disciple self-denial and hatred of his own life when therefore we thus deny our selves and hate our vicious and sinful selves for God and love our selves in God and for God Out of this first Commandment proceeds the second like unto it Thou shalt love thy Neighbour as thy self with such a love thou shalt love thy Neighbour as thou lovest thy God and with such a love as fulfills all the Commandments saith the Apostle Gal. 5.14 All the Law is fulfilled in
house of God it is given unto us all at least mediately and remotely God hath afforded unto us all means of knowing the mysteries of his Kingdom seeing therefore that such means are left unto us of entring into the penetrale domus Dei into the closet into the sanctuary of Gods house into the School of Christ seeing we have such means of knowing the mysteries of his kingdom let us fear as the Apostle speaks lest any of us should come short of entrance lest we abuse these means to the dishonour of God and Christ and to the slandering of his word and so these things for our unthankfulness be either given unto us for a curse or taken from us For surely this place wherein we live this is the house of God for as Jacob call'd the place wherein he rested Bethel or Gods house though the name of that City was called Luz at the first Gen. 28.19 So the Virtuous Lady the Lady Margaret our Munificent Foundress named this house Christ's Colledge which was called Gods house at the first Founded by that Pious Prince King Henry the 6th who endowed it with competent Maintenance for a Master three Fellows and a proportionable number of Scholars But as Jacob erected a stone only and called the place Bethel Gen. 28. where afterward he bestowed more cost and pains and built an Altar and called the place El-Bethel Gen. 35.7 So from so small beginnings of Gods house our Noble Foundress raised this Colledge to the amplitude and largeness wherein we now enjoy it and together with the augmentation of the building encreased the number of Fellows to twelve of Scholars to forty seven unto whose Munificence that hopeful Prince King Edward the 6th added the 13th Fellowship and three Scholarships Thus Kings have been our nursing Fathers and the Mother and Grand-mother of Kings and Queens our nursing Mother Whose eminent Examples many since have followed as when David had as a King offered royally toward the building of Gods Temple many of his Princes and People also gave willingly and bountifully thereunto For thus Sr. Walter Mildway Founded the Greek Lecture gave a yearly Exhibition to a Fellow and six Exhibitions to as many Scholars Mr Wentworth Founded the Hebrew Lecture Mr Bunting gave a yearly Exhibition to a Fellow three Sholarships and a yearly summ toward the maintaining of fire in the Hall Mr Cotterwel a yearly Exhibition to a Fellow Mr Rawlings a Scholarship Mr Risby two Exhibitions to two Scholars Nor have there been wanting of our own Body such as have given charitably towards the maintenance of Christ's School of Mysteries wherein they themselves have been Disciples according to the custom of ancient times and that rule of St. Hierom in Ezek. 46. Qui ditior est sacerdos cum venit ad sacerdotium quicquid plus habuerit non filiis debet dare sed pauperibus sanctis fratribus domesticis fidei qui vincunt merita liberorum ut reddat ea quae Domini sunt domino suo qui loquitur in Evangelio quicquid uni istorum fecistis mihi fecistis Ipse enim in pauperibus suscipitur hospitio visitatur in carcere nudus tegitur sitiens bibit saturatur esuriens Thus of Masters Dr Thompson Dr Patison Dr Hawford and Dr Carey of Fellows Dr Watson and Mr Lawghton of Scholars Mr Jennings and Mr Carre of Pensioners and Fellow-Commoners one who was sometime both Mr Burwel These Members of our House have been grateful and liberal Benefactors to it by whose bountiful and liberal hands and hearts God hath given means to us to know the mysteries of his Heavenly Kingdom Let us consider our Benefactors and why they gave these Means unto us 't was for the setting forth of Gods most holy Word 't was that we might use them to the Land and Praise of God so much we confess in our thanksgiving unto God 't was for the honour of Christ 't was for the increase of Faith so much the Inscription and Dedication of this House implyes 'T is Ad honorem Christi Jesu fidei ejus incrementum according to the Law in this very case Si personae ingratae sint Religiosi alicujus Monasterii fabricati ab aliquo Barone revocabitur donatio Monasterium destruetur But these are vain terrors to us for we are already entered and we know the Mysteries of Gods Kingdom would God we did But to discover whether we do or no let us know and be assured that the knowledge of Divine Mysteries cannot consist with our Liberty in any known sin that keeps us still without the House of God for thus an envious man hath no fellowship with wisdom Wisd 6.23 nor a Drunkard Nullum seeretum est ubi regnat ebrietas so 't is in the Latin Text Prov. 31.4 nay generally Jer. 8.7 My people know not the judgement of the Lord No are we blind also How do ye say we are wise and the Law of the Lord is with us Lo they have rejected the word of the Lord and what wisdom is in them O Beloved it is no such easie matter Eccles 13.26 as too many fondly and erroneously conceive to know the mysteries of the Heavenly Kingdom 'T is not the man of great parts 't is not the study of Tongues and Arts not the reading of this or that Authors System or Theses or Common Places not the reading of the Fathers no nor of the Scriptures themselves if but the reading of them No no it is Obedience Obedience to what we know that opens the Mysteries which as yet we know not it is the work of the heart as well nay rather than of the brain there is a veil upon both and both veils must be taken off from both before they that are without can have eyes to see or hearts to understand and know the mysteries of the Kingdom of God There is velamen peccatorum velamen carnalis cogitationis de carne Christi a veil of sin upon the heart and a veil of carnal thoughts concerning Christs flesh upon their minds The veil must be first taken off our hearts the Spirit of God is not given according to flesh and blood or through means or industry but according to the Grace of God They are the pure in heart that shall see God and therefore if we would learn the mysteries of Gods Kingdom we must first unlearn the mystery of iniquity we must first renounce the hidden things or mysteries of dishonesty 2 Cor. 4.2 We must first turn from our iniquities before we can understand Gods Truth Dan. 9.13 This veil is removed by the fear of the Lord and the daily mortification of sin for through the fear of the Lord men depart from evil And the same fear of the Lord driveth out sin Eccles 1. And therefore because by it is removed the veil of sin the same fear of God is often called in Scripture the beginning of Wisdom whence it is that Job making enquiry for Divine Wisdom Job
unto outward enemies but unto inward our flesh our affections and lusts to be crucified by us What execution Josuah did upon the King of Ai i. e. Confusion Quaere Whether all that is laid upon the Cross be to be crucified all that 's on the Altar to be burned No Things to be laid upon the Cross are either 1. Simply good as Spiritual Joy Love c. these like Isaac must be saved these are like the gold cast into the fire 2. Simply evil as the evil Thief must suffer the Ram must be sacrificed the Canaanite must be slain Joseph was in Prison with two Malefactors one he restored unto his place and the other he hanged Gen. 41.13 It 's said he did this as implying the things signified the true Joseph Moses slew the Egyptian and saved the Israelite 3. Partly good and partly evil as he who is called the good Thief is said to be an Edomite figuring our humane Nature offending and to be purged by the Cross and Patience but saved The Gold must be purified The Butler must be imprisoned The Israelite must be rebuked but not slain as the Egyptian was Repreh 1. Those who confess sin is to be mortified and crucified but they wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie death unto sin with Lacretia Cecidisse decorè They dare not suffer the pangs of Death and pains of Hell they suffer not unto blood Heb. 12.4 We have lost the substance and quarrel for the shadow for the accident for the sign Sic veritas altercando amittitur O that we would descend into our own hearts and there seek for the true Cross the Patience of Jesus Christ wo unto them that have lost Patience Surely if we detest and loath the outward Cross wo be unto us if we have not the inward Those who crucifie some as Saul the Amalekites kill'd the little ones but saved the great ones alive others kill the great ones and save the little ones Parvuli Babylonis vide Notes in Heb. 1. Repreh 2. Those who are able and valiant for the subduing killing and crufying of outward foes but arrant cowards and impotent men unable to kill and crucifie their lusts Seneca observes it in Alexander the Great he overcame the Persians Hircanians Indians and all Nations Eastward to the Ocean Victor sit regum atque populorum irae tristitiaque succubuit id enim agebat ut omnia potiùs haberet in potestate quam affectus Poor impotent men He was angry sad an arrant drunkard and a murderer of his best friends in his drunkenness Ignarus quid sit illud ingens paratumque regnum imperare sibi maximum imperium est So Seneca and fitly like the Wise man Melior est patiens viro forti qui dominatur animo suo expugnatori urbium Prov. 16.32 This discovers the vanity and unprofitablenss of all outward things Altars and Crosses all bodily exercises being destitute of the inward Cross the Patience of Jesus Christ I know well what wonders the Ancient Fathers report of the Cross which yet was in use among them to shew both to the Gentiles and to the Jews who upbraided them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were not ashamed of Christ Crucified Ephrem the Syrian Hoc signo conspecto adversariae potestates contemptae trementes Adverse powers or all powers of the Enemy all evil spirits are affrighted and tremble and fly away at the sign of the Cross But was there think you signum sine signato the sign without the thing signified the Cross without the patience of Jesus Christ Revel 1. Cyril Quando Daemones viderint crucem recordantur Crucifixi When the Devils behold the Cross they remember him who was Crucified When they see and feel the power of Christs patience Austin Omnia Daemonum machinamenta virtute Crucis ad nihilum redigi Mark it is virtute Crucis by the power of Christs Cross which is the patience of Jesus Christ all the stratagems and temptations of the Devils are brought to naught Antoninus Signum Crucis fides inexpugnabilis nobis manus est More I could add and 't is very true that they say The Devils are afraid of the Cross for in what soul soever the patience of Jesus Christ the true Altar with the living Fire upon it is erected in what soul soever the true Cross of Jesus Christ is set up there Christ spoils principalities and powers and makes shew of them openly triumphing over them in his Cross And so a most Ancient pious Father Origen saith it was in the Greek in his days Otherwise if the Devil seem to run away from the outward Cross only it is but one of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is no other than a stratagem he doth but as he who would leap further runs back that he may take a greater leap One said to the Queen Elizabeth you and I will not fear all mine enemies Observe The Christians daily Exercise what the Fathers alluding unto the Christians name say Christianus Crucianus is most true though not in that sence which the World understands it The bearing of the Cross is the Christians daily practice his daily exercise for every true Christian man hath not always outward crosses and afflictions in the World as hath been shewn nor is every one a Christian man to whom outward afflictions or crosses as they call them are incident But as the bearing of the Cross is an inward thing so that which we bear off and crucifie upon the Cross it is some inward thing also Haec rectiùs transiguntur intus as he speaks 'T is true the objects themselves are without but they affect us within as whatsoever is formidable or terrible without stirs up fear within as your House-bells are rung from without but ye hear them within Here is then the patience of Saints that which affects them from without exerciseth their patience within whether it be with joy or sorrow or hope or fears if the affection be good lay it on the Cross 't will come off alive as Isaac which is Joy from off the Altar if a carnal joy 't will burn and consume as Abrahams Ram did upon the Altar Those who delight in Wine wherein is excess David takes up his Cross against drunkenness Psal 56. The Title is When the Philistines took him in Gath. See how he is exercised with patience and prayer vers 1. Be gracious unto me O God for sorry man the Philistine i. e. drunkenness would swallow me up as the Lord speaks Esay 28.7 They are swallowed up with wine Doth this Philistine go about to swallow thee up Bind thy self unto the Cross Do the lusts of thy flesh like thy bosom Dalilah press thee to give them satisfaction daily Take up the Cross and bind thy self unto it As they say of Vlysses that being tempted by the Syrens he caused himself to be bound to the Mast of his Ship Potiphar's Wife the lascivious woman tempted Joseph day by day Gen.
conformable unto God himself who is a God without iniquity just and right is he Deut. 32.4 In this rectitude and uprightness the upright God made and set man at the first Eccles 7.29 Hence we understand by the rule of Contraries what obliquity and crookedness is viz. a deflexion or aversion from that original rectitude uprightness and straightness And this crookedness is framed by a rule also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness or irregularity for as rectitude and uprightness is compared unto a straight way so iniquity to by-wayes or crooked and erroneous wayes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sin signifieth properly to go astray or out of the way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sin notes properly a missing of ones way Now as rectitude or straightness and the rule of it is conformable unto God himself so crookedness and the rule of it which is irregularity is conformable unto the Devil who is the crooked Serpent Isa 27.1 And as the upright God made the man upright in his generation and according to his will so the Devil the crooked Serpent declined man and brought him to the bent of his will in the degeneration so that of Eccles 7.29 God made man upright but he found out many inventions Hence then came crookedness into mans nature and both 1. Original whereof David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity or in obliquity or crookedness did my mother conceive me Our Mother Eve received Seed from the crooked Serpent according to which she brings forth her first birth alwayes crooked and perverse first that which is natural and then that which is spiritual according to this mystery ye find the first born in Scripture prone to evil and perverse as Cain Ishmael Esau c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth an Infant or Suckling comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to be unjust 2. A man being born thus crooked cannot make himself straight but stands bent Eccles 1.15 That which is crooked cannot be made straight i. e. by himself which hath no Principle of rectitude or straightness at all in himself but hath rather a proneness to greater obliquity and crookedness Hence it is that David having spoken of his original obliquity adds thereunto his actual Psal 51.9 Hide thy face from my sins and blot out all mine iniquities or obliquities Observ 1. Observe Gods way is a right and straight way such is the way of his Commandments the statutes of the Lord are right Psal 19.8 his judgements are right Psal 119.75 Generally Hos 14.9 the wayes of the Lord are right This way is uniform and one as between two terms there can be drawn but one straight line so straight and uniform is the way of the Lord Thus we say Truth is but one yet are there divers stages and parts of that way and as in directions of wayes we say from such a place to such a place so in the directions of the Lords way I will teach you the good and right way only fear the Lord and serve him in truth with all your heart 1 Sam. 12.24 St. Peter directs the Jews Act. 2. Repent and be baptized The right way of the Lord is from repentance to faith righteousness peace Observ 2. Ungodly men are a crooked generation Prov. 2.12 15. The Wise Man describes the way of evil men who leave the paths of uprightness and walk in the wayes of of darkness who rejoyce to do evil and delight in the frowardness of the wicked whose wayes are crooked and they froward in their paths Isa 59.8 There is no judgement in their goings they have made them crooked paths The perversness and crookedness of this Generation is seen in compassing their ends by oblique and crooked wayes it 's a maxine among them Si possis rectè si non quocunque modo rem Ahab profered to Naboth money for his Vineyard or an exchange that could not compass his end Jezabel will get it another way suborn false wisnesses The Scribes and Pharisees tryed all wayes to circumvent our Lord sometime under colour of Religion Luk. 20.21 the holy Devil puts a Case of Conscience to him so they dealt with his followers Exhort To level the Lords way Motive 1. Otherwise God will not come unto us mark what hinders him Isa 59. what a many stumbling-blocks are Gods wayes encumbered withall 1. Iniquity of Actions vers 3. Your hands are defiled with blood your fingers with iniquity 2. Words ibid. vers 7. Your lips have spoken lies your tongues have uttered perverseness none calls for justice nor any pleads for truth 3. Thoughts they conceive mischief and bring forth iniquity they hatch the Cockatrice eggs they weave the spiders webb 4. Actions vers 6. The act of violence is in their hands their feet run to evil they make hast to shed blood wasting and destruction are in their wayes the effect of which follows in vers 8 12 13. In transgressing and lying against the Lord and departing away from our God speaking oppression and revolt conceiving and uttering from the heart words of falsehood These are the stumbling-blocks in Gods way of Equity then vers 14. judgement is turned away backward and justice stands afar off for truth is fallen in the street and equity cannot enter These stumbling blocks David removes out of Gods way that he may come unto him Psal 101. O saith he when wilt thou come unto me why David God will come unto thee when his way is levelled how doth he prepare it for him see his resolution I will behave my self wisely in a perfect way I will walk in my house with a perfect heart vers 4. A froward heart shall depart from me So he levels the Lords way in his heart I will set no wicked thing or word of Belial before mine eyes vers 3. He knew God and Belial could not walk together he 'l see that his Companions also shall remove stumbling blocks out of Gods way vers 3. I hate the works of them that turn aside I will not know a wicked person who so privily slanders his neighbour him will I cut off him that hath an high look and a proud heart these are mountains in Gods way these must melt at his presence I will not suffer him 2. Otherwise we cannot come to God for froward and perverse thoughts separate from God saith the Wise Man Wisd 1. Mich. 6.7 8. Our Lord hath shewn us how we shall approach to him with acceptance Except ye be converted and become as little children ye cannot enter The Child is lowly weak ignorant Nicodemus old and learned must become a child Amos 5.14 2 Cor. 13.11 be perfect Phil. 4.8 9. 1 Thess 5.23 1 Cor. 6.11 Many soar in their contemplations and see as through a glass the dawning of the Lords day which doubtless is drawing on and they hasten to the day of God 2 Pet. 3. yet they forget that which
that rejoyce annd weep with them that weep Vers 15. As if a Man should offer his shoulder to another to help him bear his burden this is to have one heart with him yea and one mind also Vers 16. Be of the same mind one towards another not overtopping them with pride and high mindedness mind not high things but condescending to those below us in estate and condition as if a Man should stoop to help up one that is faln Such an unity of heart and mind there must be but not of actions not evil actions not to retaliate or render evil for evil no by no means but all the good we can Provide things good and honest not only before God so 't is in the Latin but also before Men Vers 17. Vengeance indeed is sweet but none of ours 't is Gods Dearly Beloved Avenge not your selves but give place unto wrath for it is written vengeance is mine I will repay saith the Lord therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head thou shalt burn up all hatred and ill will in him toward thee and melt him into love unity and agreement with thee Thus to do is to damp all shot against us in a wall of earth Or as Josephus reports of the Jews they teceived the Romans Ram with wool Packs and preserved their walls The walls of the true Jerusalem are Peace Molle verbum vengeance is sweet but is not victory more sweet because not overcome with evil but overcome the evil with good These are the lines which tend unto the Text as to their Centre And elsewhere there are Phrases also which aim at the same duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as is in us 1 Pet. 3.11 To seek Peace as a thing lost but well worth the seeking and using all our wits affections and endeavours to find it out Inquirat cum affectu sequatur cum effectu That it implies no less The next word shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue it Tanquam rem fugitivam saith the Gloss as a malicious Man would pursue his Enemy flying from him to run after it with all his might so the Syriach there And in this Text the word Glosse in locum which we turn to live peaceably the Syriach turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour for it like a Servant to undertake the meanest and hardest service for it as it were to go to Plough to earn it so the word signifieth And great Reason there had need to be for such eager pursuit and indeed is Whether we consider 1. God himself he is the Author of Peace Phil. 4.9 2. Christ he is the Prince of Peace Esay 9. whose principal Types were 1. Of Priests The peaceable Melchisedech the Priest of Peace Hebr. 7.2 2. Of Kings the peaceable Solomon the King of Peace Whose 1. Prophets are the Messengers of Peace Esay 25. Whose 2. Angels first proclaimed Peace 3. His Apostles and Ministers are the Ministers of Peace Rom. 11.4 His way the way of Peace 5. His Gospel the Gospel of Peace Eph. 6.15 Yea 6. He himself is the Preacher of Peace Ephes 2 7. He Himself is the Maker of Peace Yea 8. He himself is the very essential Peace it self Ephes 2.14 So that what remains but that all his People should be a People of Peace Yet doth not this reason so enforce the duty but that it leaves a doubt behind it how it can be a duty so acceptable unto God to maintain with all Men under the Gospel to whom War was so acceptable under the Law Josuah commanded to make War upon the Canaanites Saul deposed from his Kingdom for not killing all the Amalekites And David a Man of blood who fought the Lords Battels a Man after Gods heart They accursed who come not out to fight Judg. 5. And who with-hold their hand from blood I Answer This Divine dispensation well befitted those times and that People under the Law to whom omnia contigerunt in figura 1 Cor. 10. I know not how haec hath crept into the Text for Antiently it was read thus All things befel them in figures not as since we read it All these things The People of Israel were become outwardly and visibly minded not like their Forefathers Spiritually minded therefore God used them to outward and visible things according to their capacity and so taught them the inward Battle by the outward as he doth us Nor did it misbeseem that People who were no Sons of Peace but such whose iniquities were full But under the Gospel all things become new And those things which befel them in figures saith St. Paul were written for our examples upon whom the ends of the World are come Christian Men therefore to speak properly have not any outward Enemies But the Enemies of a Man are those of his own houshold for we wrestle not against flesh and blood that is against Man but against Spiritual wickedness in heavenly things Ephes 6.12 Against our own strong holds our own imaginations and vain thoughts and lusts 2 Cor. 10. These are the Enemies of our own houshold Which I would to God our Zelotical Hotspurres understood who have chosen a Religion and way of worshipping God peculiar to themselves that hath no patience no long sufferring no gentleness no brotherly kindness no mercy no peaceableness in it And therefore they are altogether for Wars and Fightings with this or that other Sect of Men and under pretence of the glory of God would convert Men with fire and sword out of their hot and heady undiscreet zeal extreamly hate all other Religions but their own little Sect and condemn them all for Heresies and the Favourers of them to death Alas poor Men they know not of what Spirit they are for surely Christs Spirit they have not He came not to destroy Mens lives but to save them Luke 9.56 Nor did the Father send his Son into the World to condemn the World but that the World should be saved by him Joh. 3.17 Obs 1. Observe then the end of our Christian calling it is Peace 1 Cor. 7.15 Obs 2. The great bounty of our God in offering this to all For the same Lord over all is rich unto all that call upon him Rom. 10. According to that of St. Peter Acts 10.35 In every Nation he that serveth God and worketh righteousness is accepted of him The word which God sent unto the Children of Israel preaching Peace by Jesus Christ Obs 3. The measure of Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God binds us not to impossibilities not like Pharaohs Task-masters Obs 4. This is a task of all the Saints of God to be performed to every Man But Alas how remissly how negligently is it commonly maintained among them who would be thought the Saints of God! a cross word a little disrespect a small detriment or loss it ravels all that which had been
entertainment of so large so general so necessary a duty Ye have heard as briefly as I could the Explication of it I now proceed to the Proof and Reason of it 1. And for Proof of this ye have Zach. 8.16 Execute the judgement of peace and truth in your gates and vers 19. love the truth and peace Mark 9.50 have peace one with another though this were only to the Disciples yet Luk. 10.5 Christ's command to his Disciples is general Into whatsoever house ye enter say peace be to this house 2 Cor. 13.11 live in peace and howsoever the Precept be straitned 1 Thess 5.13 be at peace among your selves yet Hebr. 12.14 the Apostle enlargeth it to all folâ—ow peace with all men and many like places ye have in the Old and New Testament Yea this Peace is to be extended even to enemies It is a notable passage in Jeremiah's Letter to the Captives in Babylon Seek the peace of the City whither I have caused you to be carried away captives and pray unto the Lord for it for in the peace thereof ye shall have peace Jer. 29.7 If we desire a fundamental Reason and ground of this Common duty it is considerable in the Author and promoter of this Peace 2. The means he useth for the procuring of it And 3. His great and common design and end he aims at when he requires this Universal Peace to be maintained and exercised among all men Thus God the Father by his Son his Angels his Prophets Apostles and Ministers promoteth this Common Peace among men The design and end he aims at is the very highest Vnion and Communion with himself in his Divine Nature Gen. 49.10 when Shilo comes i. e. the Messiah or Christ so the Jews understand it and the Chaldee Paraphrast turns it When the Messias comes the gathering of the people shall be unto him By which gathering together St. Paul beseecheth the Thessalonians 2 Thess 2.1 We beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him For this Communion Christ himself prays Job 17. first in behalf of the Apostles and Disciples whom God the Father had given him out of the world in the first 19. verses then he enlargeth his prayer vers 20. Neither pray I for these alone but for them also which shall believe on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in us This is that glorious end whereat God himself aims in this Precept of Peace that we might be partakers of Christ Hebr. 3.14 that we might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers or communicants in the Divine Nature it self 2 Pet. 1.4 That our fellowship may be with the Father and with his Son Jesus Christ 1 Joh. 1.3 That God may be all in all and this is the reason of this point Yet doth not this Reason so enforce the Duty but that it leaves a doubt behind it for how can this Peace with all men be a duty so acceptable unto God under the Gospel to whom wars were so acceptable under the Law Joshuah was commanded to make war upon the Canaanites Saul was deposed from his Kingdom for not killing all but sparing some of the Amalekites and David a man of blood who fought the Lords battels was a man after God's own heart and they were accursed who came not out to fight Judg. 5. and he whosoever with held his hand from shedding of blood Jer. 48.10 I Answer this Divine oeconomie and dispensation well befitted those times and that people under the Law to whom Omnia in figura contigerunt 1 Cor. 10. I know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and haec in the Latin hath crept into the Text for anciently it was read thus All things befell them in figures not as we now read it All these things as if only those Histories recited there had a figurative meaning No. All things befell them in figures so that all those outward wars and fightings were types and figures of the inward And the Reason is Abraham Isaac and Jacob lived to God in the Spirit and were spiritually minded and therefore God appointed unto them no Ceremonies no outward Representations they needed not any such types but their posterity Israel according to the flesh were fleshly outwardly and visibly minded and therefore God used them to outward and visible representations of spiritual things according to their capacity and by them taught them the inward spiritual and heavenly things they took no heed to the inward conflict of the flesh and spirit and therefore God taught them that by the outward conflicts with men And thus God at this day deals with us for howsoever God hath opened his treasures of Spiritual wisdom and understanding yet generally we are fleshly minded and set our thought upon outward things and therefore he reminds us of the inward wants by outward Thus because we are not sensible of our decay in Grace and our Spiritual estate the Lord makes us sensible of that want by a decay in trade and in our outward estate because we take no notice of the plague of our own hearts of which Solomon speaks 1 King 8.38 He teacheth us that and hath taught us long together by inflicting a plague upon our bodies because we are not sensible of Gods Kingdom Rom. 14. lost in us he reminds us of it by the danger of losing an earthly Kingdom because we have broken the peace of Conscience and peace of God and grown wanton and surfetted of a long peace he reminds us of our inward losses by taking away the outward blessings the blessing of peace as the Psalmist calls it Nor did that kind of oeconomie and dispensation misbeseem that people whom the Lord punished by the sword of Joshuah and others for they were no sons of Peace but such whose iniquities were full Great sinners they were in Abraham's dayes yet God in great mercy gave them four hundred years more which they abused and filled up the measure of their iniquity so that there was no other way left but to cut them off And surely since we have so long abused Gods Covenant of Life and Peace so that his long patience hath not led us to repentance but brought forth as evil lives as might have been found among the Canaanites themselves Why may we not expect that God should so deal with us as he dealt with them and hath lately dealt with those of Germany and is now dealing with our neighbours of Ireland O Beloved God hath now a long time setled peace in our borders there 's not the like example in all the world about us but how have we improved our peace to honours to pleasures to riches what else means your proverbial speech God send us peace and good customers who of us all hath improved it as he ought to peace with God c. and why
anger revenge and covetousness alwayes have raised Wars and Commotions but the only wise God he ends them He rebukes the Spirits of Princes and is terrible to the kings of the earth Psal 76.12 It is his proper and genuine work He makes wars to cease in all the world he rebukes the spear-men and the multitude of the mighty he scatters the people that delight in war Psal 68.30 2. And such as he is such also his people are He the God of peace and they a peaceable people they are the ungodly that bend the bow make ready the arrows within the quiver upon the string that they may shoot at the upright in heart and what comes of it the foundations are destroyed but what hath the righteous done Psal 11.3 He he hath done nothing but what becomes a child of God God is a Peace-maker and so are his Children Matth. 5.9 Blessed are the peace-makers for they shall be called the Children of God It is the first good testimony we find Israel and his house honoured withall among the heathen Gen. 34.21 These men are peaceable among us Christ is the Prince of Peace and his people his subjects must be a peaceable people He is Shilo the happy the blessed one the Saviour the Augustus the peaceable one the Peace-maker so that word signifieth and his people his subjects they also are the only happy the only blessed the only peaceable people the only peace-makers upon earth O Beloved who would not be of the number of such a people What doubts may be made concerning wars and how far forth lawful I shall then endeavour to shew when I come to handle the limitations of this Precept mean time let us all be 2. Exhorted to this Duty to live peaceably with all men 1. It is our calling 1 Cor. 7.15 God hath called us to peace an high and honourable calling 2. This is properly Gods work which was shewed before 1 Cor. 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not the God of confusion or of tumult and unquietness so the word more properly signifieth as ye have it in the margin He is not the God of tumult or disorder but of peace as in all the Churches of the Saints They then who are tumultuous and disorderly are not of the Churches of the Saints nor of St. Paul's teaching what will become of them then and of what Church are they who are contentious who are unpeaceable surely they are not of the Church of God O Beloved blessed be God I speak it in a good hour we have not yet contended unto blood only out of the abundance of our contentious hearts our mouths have spoken And though non licitum est fictis contendere verbis if that fountain once run blood whither will it run Solomon tells us That the beginning of strife is as when one letteth out water Prov. 17.14 but he tells us not what the end will be but therefore bids us not meddle with it I have known of a small breach made in a bank which might have been stopt in half an hour which neglected let in the Sea to the ruine of thousands of Men Women and Children Our differences yet are but like Elias Cloud like a mans hand if it should drop blood 't will soon cover the whole Heaven O Beloved the Bella Sacra the Wars for Religion in all Ages have been the most bloody witness Germany But if we will be contentious let us contend for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue peace follow hard after it as one would follow his enemy yet use it not as an enemy but as a Friend as a Prince as an Umpire in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.15 When we are injured commonly motions and contentious thoughts arise in our hearts whereof some perswade to revenge suffer this and suffer all flesh and blood cannot endure it others unto patience and long-suffering Now what is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the peace of God moderate arbitrate and rule in your hearts to which ye are called in one body Will one member contend with another we are all of us called to peace in one body Let us therefore endeavour after those things which make for peace and those things wherewith one may edifie another and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Phil. 4.7 One motive more and I hope a seasonable one Zach. 8.19 and God is the same God of peace to us if we love the truth and peace our fasts of every month shall be turned into joy and gladness and chearful and solemn feasts Yet once more and I hope a powerful one and no more at this time 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you God the Father of Peace and God the Son the Prince of Peace and God the holy Ghost the Spirit of Peace shall be with you as he was with those Act. 2.1 when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart in one mind and in one Spirit the Holy Ghost fell upon them for the promise is made to us and to our children and them that are afar off even as many as the Lord our God shall call vers 39. 3. Observe we from hence Beloved what a kind of Religion the Saints of God profess a loving a quiet a peaceable Religion Jam. 3.17 18. The wisdom from above is first pure then peaceable first pure for it is a false Religion which admits of any pollution of Flesh or Spirit this Purity is the basis and foundation of Christian Peace and therefore we read them coupled together love the Truth and Peace Zach. 8.19 and follow peace and holiness Hebr. 12.14 And this ground-work being laid peace is built upon it first pure then peaceable so that it was a manifest slander and false aspersion which the Jews cast upon our Saviour Luk. 23.2 that he perverted their Nation that he was seditious that all the world was gone after him and upon his Servants Act. 17.6 that they turned the world upside down O no Pilate acquitted our Saviour Matth. 27.24 and Gallio St. Paul Act. 18.12 from all sedition The words of the wise saith Solomon are heard in peace and quietness Eccles 9.17 who they were that turned the world upside down who the perverse ones are who are they who trouble the world ye find vers 5. The unbelieving Jews moved with envy took unto them certain lewd fellows of the baser sort that routed together and set all the City in an uproar As for Paul and Silas 't is true indeed in some sence they turned the world upside down as now some Ministers of the Word do for before the Gospel is received the world is quite out of order now the Ministers of Peace put things in their due place and order so that what was above before they put
measures or Ages Childhood Youth or old Age as hath been shewn which of these three would our Apostle have to be formed in the Galatians certainly not the childhood or infancy of Christ that 's implyed to be formed in them when he calls them Little Children No no it was the perfect growth and age of Christ as much as can be attained unto in this life that the Apostle longed for and travelled in birth till Christ was so formed in them But because ab extremo ad extremum non pervenitur nisi per medium and of necessity we must be young before we be old howsoever our Apostle here primarily intend the man-age or perfect age of Christ to be formed in the Galatians yet must the young mans age preceding that old age here also be necessarily implyed and understood We must know therefore wherein principally both these consist what it is for Christ to be formed in the Galatians according to Youth or Old Age. 1. According to the Youth or young age Christ is formed in believers when these Children of light receive a greater measure of light from the Father of Lights and these weaklings receive a greater measure of strength from the Father Almighty than they had before in their Childhood and these two light and strength ye have sometime separate and apart in Scripture and sometime joyntly set down 1. Separate and apart so in Isa 2. which all men understand of Christ's Kingdom vers 5. Christ is called the light of the Lord and Isa 9. our first lesson on his birth day the great light which place the Evangelist quotes to that purpose Matth. 4.13 and interprets it of Christ That it might be fulfilled saith he which was spoken by Isaias the Prophet the people which sate in darkness saw a great light The Law was a light Prov. 6.23 unto children brought up under it Gal. 4. but Christ a great light unto those that are past a child To them which sate in the region and shadow of death light is sprung up Light was sown before for the Righteous Psal 97. but now it was sprung up 2. They receive a greater measure of strength for those who were before but babes in Christ and weaklings with Christ as St. Paul speaks in these Christ liveth by the power of God 2 Cor. 13. beside many such like testimonies to be understood of Christ in this Age Psal 71 17-89 But the most pregnant that I know and fittest for this purpose is Psal 110. which our Saviour expounds of himself Matth. 22.44 There the Psalmist calls the time of Christ's youth the day of his power the words are remarkable and well turned by our Translators vers 3. Thy people shall be willing in the day of thy power thou hast the dew of thy youth 2. Because light and strength are Vertues issuing out of him at once into those in whom he is formed ye have them both also joyntly set down Thou art the God of my strength O send out thy light Psal 43.2 and the Lord is a sun and a shield Psal 84.11 the horn or strength of David and the lamp or light of Gods anointed Psal 132.17 which old Zachary understood of Christ Luk. 1.69 The Apostle makes all plain 1 Cor. 1.24 Jesus Christ saith he is the power of God and the wisdom of God This light and strength are sometimes contracted and artificially woven into one phrase so in Psal 19. which St. Paul quotes for the preaching of Christ Rom. 10. Christ is called the Sun which is likened to a Giant or strong man to run his course and he appears to John as the Sun shining in his strength Apoc. 1.16 St. Paul coucheth both as closely Rom. 13.12 Put on saith he the armour of light what 's that lest we should mistake him he tells us what he means vers 14. Put on saith he the Lord Jesus Christ Having brought this light and strength or the strength of this light into so narrow a room and as it were contracted the beams of the Sun of Righteousness unto a Cone ye may look for some effects of both in us This light therefore reproves and guides believers 1. It reproves them for whatsoever is reproved is reproved by the light wherefore Vbi clarum manè fenestras intrat when the light enters the sluggards windows it rouzeth him and saith Awake thou that sleepest and arise from the dead and Christ shall give thee light And it reproves them of a twofold darkness 1. of Errour 1 Pet. 2.25 2. of Ignorance and that 1. meerly privative as that of the two Disciples Luk. 24. 2. wayward and untoward as that of the Athenians Act. 17.27 2. It guides believers also into the wayes of life for this was that light which led the Israelites according to the flesh thorough the wilderness into the Land of Promise and the very same which God thereby typically promised should lead his Israel according to the Spirit through the wilderness of this world into the heavenly Canaan And in express terms He that hath mercy on them shall lead them and by the springs of water the water of life shall he guide them Isa 49.10 for the performance of the promise saith old Zachary and thorough the same tender mercies of our God Christ the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death and to guide our feet into the wayes of peace Luk. 1.78 79. The power and strength of Christ in believers is seen both in the deliverance of them from enemies and enabling them to do the will of God as Nehemiah furnished his workmen both with swords to fight and with tools to build The power of Christ in the deliverance of them from enemies is exercised about the enemies of believers and about believers themselves The enemies of believers are Sin Condemnation Hell Death Satan set down in Scripture as Military Forces are in History sometimes their Captains sometimes his Army named and sometimes both all these the power of Christ the Captain of our Salvation overcomes binds disarms spoils and kills in us thus he breaks in us the Serpents head Gen. 3. Thus he treads Satan under the Saints feet Rom. 16. Thus the stronger man enters the strong mans house binds him and takes away his armour from him wherein he trusted Luk. 11.22 Thus he spoils principalities and powers and triumphs over them all Col. 2.15 Thus he becomes the death of death it self and all this is the power of Christs death in us for he triumphs over all his enemies in his Cross Col. 2.15 For whereas the Children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him who had the power of death that is the Devil This Divine Power is exercised about believers themselves loosing these children from the bands of Satan in whose hearts he had bound up foolishness
Greek precedes both the great God and our Saviour Jesus Christ and couples both the great God and Saviour Jesus Christ together for these are the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if the Apostle had understood any other great God here than the Saviour Jesus Christ he had added another Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath not done so that Jesus Christ is here asserted the true and great God But if our Apostle were here silent other Scriptures speak plainly enough as where he is said to have brought the children of Israel out of Egypt Jude Verse 5. And what the Psalmist saith Thy Throne O God endures for ever Psalm 45.7 The Apostle applies to the Son Hebr. 1.8 But unto the Son he saith thy throne O God is for ever and ever a Scepter of righteousness rightness or straightness is the Scepter of thy Kingdom So what the Psalmist in 68 Psalm and Verse 19. saith of God When thou didst ascend up on high thou leddest captivity captive c. S. Paul applies unto Christ Ephes 4.7 8 9. and they who tempted God Num. 26. 7 8 9. are said to have tempted Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents That also which holy David speaks of Jehovah and his Worship O come let us worship before the Lord our maker Psalm 95. The Apostle applies unto Jesus Christ Hebr. 3. So also what is spoken in Psalms Worship him O ye Gods the Apostle applies to the Angels Hebr. 1.6 and what the Prophet Esay saw and heard Esay 6.1 2 3. Holy Holy Holy Lord God of Hosts S. John understood and testified of Christ John 12.37 41. The same Divine truth may be made manifest and evident by many more Parallels between the Old and New Testament and a Divine Harmony between them both which if duly considered may put an end unto that lately revived controversie touching the Deity of the Lord Jesus Christ who in the Text is expresly called God and the great God Observ 2. Take notice then here that the Divinity may consist with the low mean and poor estate of the Humanity though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself he emptied himself for our sakes he became poor to the poor is the Gospel preached Phil. 2.8 Observ 3. Behold then in Jesus the Godhead all the treasures of our Salvation hidden all the Heavenly goods all the whole Gospel the light of the everlasting life the light that expels all darkness blindness of heart and unbelief and doubting The Lord is God who sheweth us light Psalm 118. Observ 4. Herein is the godly wisdom which becomes our wisdom manifested unto us and believed on by us Observ 5. Herein is the righteousness of God which becomes our righteousness preached unto us ye are made righteous by the name of Jesus such Christians as have the being of Christ which is his Name his Shape his Life in them 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified but ye are cleansed in the Name of the Lord Jesus and by the Spirit of our God He is Jer. 23.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah-tsidkenu The Lord our Righteousness Herein is Holiness hereby are we made holy by the Name of the Lord Jesus Christ Observ 6. Herein is all Spiritual Blessing which comes upon us upon our Spirit Soul and Body God hath sent him to bless us with all spiritual Blessings in Heavenly things Herein is the everlasting Salvation There is no other Name given among men whereby they may be saved therefore he is called Jesus because he shall save his people from their sins Observ 7. Herein is the living hope and comfort which encourages us against our sins and in conquest over all our sins also our comfort against the wrath of God against the power and malice of Satan and against Hell Death Damnation and eternal Judgment Christ is our Righteousness our Saviour Immanuel God with us Observ 8. Herein is our peace Ephes 2. He hath made peace by the blood of his Cross the peace of God that passeth all understanding keeps our hearts and minds in Jesus Christ Phil. 4. Observ 9. Herein is the Joy the highest joy My heart is glad my Glory rejoyceth my Spirit rejoyceth in God my Saviour Nomen Jesu mel in ore melos in aure jubilum in corde Observ 10. Herein is our strength our Safeguard our Protection our Victory over Death Hell Devil all enemies outward and inward Blessed be God that gives us the Victory through our Lord Jesus Christ Observ 11. Herein the Crown of Life Righteousness and Glory and the Kingdom of God in Righteousness Peace and Joy in the Holy Ghost let us joyn all these together as the most precious Jewel and fasten them altogether in one Blessing Jesus enlightens me teaches me justifies and cleanses me sanctifies me blesses me makes me happy comforts me gives me peace gives me joy strengthens me defends me gives me victory over all mine enemies gives me the Crown of Life and a Kingdom of eternal Glory Hence then may be reproved those false Christians who hypocritically abuse the good word of God the Christ of God Matth. 26. Jesus Christ is our Saviour what a Saviour is and how said to save we have heard but how we may say he is ours we may learn of Holy Job Job 19.26 I know that my Redeemer liveth Such expressions in Scripture imply a common interest though the corruption of mans heart oftentimes deceives us and therefore its safest in application of these to distribute the general according to several persons as whereas Jesus Christ is called our Saviour to apply to me and thee and him So the Virgin Mary calls Christ her Saviour and Job his Redeemer every Soul knows how he has heeded the wholsome word how he has believed and obeyed God and the Gospel of our Lord and Saviour Jesus Christ The third Axiom or point herein to be considered is that Jesus Christ is the Blessed Hope These words are Metonymical where hope is instead of him who is hoped for There are three Theological Graces as Divines call them which are so named because they are employed and busied immediately about God and Christ Faith Hope and Charity S. Paul so reckons them up 1 Cor. 13. And Christ himself is expresly called in Scripture by the name of every one of them 1. Faith Gal. 3.23 24 25. Where what the Apostle calls Faith he presently calls Christ 2. Hope 1 Tim. 1.1 The Lord Jesus Christ which is our Hope 3. Charity Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Son who is his Love Thus also by the Blessed Hope we are to understand the hope of Blessing 1 Pet. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn lively hope which the Syriack renders hope of life The Reason of this
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
be a Prayer-house as Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus Procationis for such there were many not only in the Land of Israel but also in other Countries Luk. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we must understand a Prayer-house otherwise we shall hardly make St. Luke to write good Greek though eloquent in that tongue in qua te quaero proseucha Juvenal To such a Prayer-house the Apostles went Peter and John Act. 3.11 The Fathers of the Primitive Church having observed that the Gentiles kept yearly certain Feasts and Solemnities for the winning of them to the Christian Faith they ordained certain Festivals in place of the Heathenish Customes Such were the Ambervalia wont to be kept in the Spring when the new Corn appeared above the ground as Virg. Georg. lib. 1. Terque novas foelix circummeat hostia fruges In place of which the Ancients ordained their Processions Such were the Saturnalia which were wont to be kept in December which month they dedicated unto Saturu as January unto Janus About the 12th of December the Sun entring into Capricorn the Romans began their most disorderly Revelling when the Masters waited on their Servants In place of that most licentious and disorderly Festival the Apostles as some would perswade us but surely the Primitive Christians I know not by what Authority Instituted the Feast of the Nativity of our Lord and Saviour Jesus Christ and that much about the same time when the Sun was now returning and arising from the Winter Solstice the Tropick of Capricorn as the fore-runner of our Lord John Baptist was then remembred when the Sun was now returning and descending from the Summer Solstice the Tropick of Cancer So some understand those words of John the Baptist Joh. 3.30 He must increase but I must decrease This feast therefore howsoever they well intended it for a pious memorial of the word made flesh yet their posterity have far degenerated from the Primitive Ordination as I shall shew anon Mean time come we to the consideration of the words read unto you which by providence prove a very fit Christmas Text though I doubt not but the most of you can bear me witness that non inventa reperta est It 's a Text truly not sought for or chosen by me for any such purpose but that which offers it self next to that part of the Chapter which I last hanlded Of these I doubt not to say but that they were strong and such as St. Paul writes of Rom. 14.5 that they esteemed every day a like yet did they accommodate themselves unto the multitude who generally are weak and such as the Apostle speaks of in the same place that they esteemed one day above another Heb. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch then as the children are partakers of flesh and blood c. Our Apostle ves 10. having said it became him for whom are all things in bringing many s ns unto glory to make the captain of their salvation perfect through sufferings He left ground for two doubts behind him 1. Whereof one How the people of God may be called his children or sons that he hath satisfied vers 11 12 13. 2. He now comes to answer the other how the Son of God may be said to taste and suffer death and that is his business now Death he could not taste unless he put himself into a way of suffering death and that was by partaking of flesh and blood and the nature of man This is 1. Generally and positively 2. Particularly illustrated by a diversity not the angels but the seed of Abraham which the Apostle demonstrates to be very necessary for divers ends As 1. To destroy the devil And 2. To deliver the captives out of his power 3. That he might be a merciful high priest 1. The children are partakes of flesh and blood 2. Christ took part of the same 3. Because they were so Christ took part of the same 4. The devil hath the power of death 5. Because the children are he took part that by death he might destroy him that had the power of death i. e. the devil What is meant 1. By flesh and blood 2. By partaking of flesh and blood 1. Flesh and blood is 1. Mans nature 2. The corruption of mans nature or mans nature corrupted 3. The restitution or renewing of mans nature or mans nature restored and renewed 1. Mans nature is signified by flesh and blood Matth. 16.17 Gal. 1.16 2. Corrupt nature 1 Cor. 15.50 3. There is a flesh and blood which is the renewing and restoring of corrupted nature which is the flesh and blood of Christ Joh. 6.53 Sometimes mans nature is understood by one or other of these as by 1. Flesh Esay 40.5 The glory of the Lord shall be reveiled and all flesh shall see it together 1 Pet. 1.24 All flesh is grass c. 2. So by blood Act. 17.26 He made of one blood all nations of men c. 2. To be partakers of flesh and blood is to have it common as well to one as another so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth And these children in divers estates are partakers of all these 1. Of humane nature flesh and blood the common state of mankind 2. Of corrupt and depraved nature by the fall 3. Of renewed nature through the grace and power of Christ Observ 1. This discovers unto us what our nature is even flesh and blood All what we wash anoint c. See Notes on Matth. 16.17 Observ 2. How ignorant of Divine Matters men are by nature Matth. 16.17 Gal. 1.16 much more ignorant by corruption of nature for hereby their heart ignorant before becomes more grosly ignorant their foolish heart is darkened Rom. 1. It 's a foolish heart and contracts more folly to it self So that the Philosopher himself could say that a wicked man is the worst of all living creatures Polit. lib. 1. Nay the Wise man appeals to him who can tell him Quid nequins quam quod excogitavit caro sanguis Only herein the children of God much differ from all the world beside which lyes in darkness and wickedness 1. They have the morning light shining to them Esay 8.20 which is here spoken to these children 2. They have heard and learned of the Father Joh. 6.45 Reason Why were the children partakers of flesh and blood The Lord well knew our mould and fashion that were we made strong and able in our selves though that strength were not of our selves but of God we would yet ascribe that power rather to our selves than to God The Fly on the Axle-tree of the Chariot Quantam ego vim pulveris excito saith she What a dust do I raise few are so thankful or ingenuous as she who told Ajax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems therefore to have been the design of the great God to make man a weakling of flesh and blood to hide pride from him Job 33. and to keep him humble
not so for we never read that he was sick or that he laughed because these are not common to all men for some are of so happy a constitution of body and mind and healthful that they are never sick nor is that so generally true that the Philosophers should define a man by it unless it be meant of the power to laugh because some are reported very seldom or never to have laughed and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a more special reason there was why our Lord Jesus never laughed Among the manifold ends of his incarnation this was one and a principal one he came to be an example unto us of mortification and therefore though the Scripture propound him to us to be followed as our pattern in Love John 15. Eph. 5. in humility and meekness Matth. 11.28 John 15. S. Peter singles out mortification as that wherein he is principally to be imitated 1 Pet. 2 21. Hence we understand that though Christ according to his Divine nature be the power of God and wisdom of God 1 Cor. 1.24 yet as he takes part of flesh and blood he partakes also of the infirmities and frailties of flesh and blood as to us a child is born Esay 9. So as a child he is said to be weak 2 Cor. 13.4 We are weak with him and he is said not to know some things as a man Object But some will say what need any one labour to prove that Christ was incarnate or made man this Article of Faith is so well known that it needs neither proof nor explication No although it were well known and to all yet the declaration of it were not needless for things well known are commanded yet to be declared as the Passover Exod. 12.26 27. Christs death 1 Cor. 11. Shew forth the Lords death until he come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if we say that Christ's incarnation is not yet well known Then surely it will be needful to explain it and declare it Now certain it is that Christ's incarnation is not well known to all for mysteries great mysteries are properly of things hidden See Notes on Matth. 13.11 Do ye not read of a Mystery of God and of Christ Col. 2.2 which Paul very highly esteemed of Eph. 3.4 Now Christs incarnation is a mystery and therefore not so well known as men commonly conceive 1 Tim. 3.16 Great is the mystery of godliness God made manifest in the flesh c Beloved all which is commonly known and spoken of Christs incarnation as his manifestation in the flesh amounts not to a mystery but is so easie that a child of eight or nine years old may understand it and if they who call themselves the Ministers of the Gospel teach the Doctrine of Christs incarnation no otherwise I know not how they will approve themselves such as they would be accounted 1 Cor. 4.1 It is a Mystery of Godliness Christ made manifest in the flesh Christs taking part of our flesh and blood I say of our flesh and blood for whereas a main benefit is here intended to the children of God if he took flesh only in his humane person what would that profit the children what benefit to you and me ye remember John 15.45 Abide in me and I in you and he that abideth in me and I in him c. There is a mutual communication and participation between Christ and those that are Christs and therefore when he takes part of flesh and blood with us and becomes man he mans us with himself inwardly and outwardly 1. Inwardly and that passively with a soft meek suffering spirit 2. Actively imparting to us an heart of flesh Ezek. 11.19 and 36.26 Zach. 12.10 This is no other than that like mind of suffering wherewith the Apostle exhorts us to arm our selves for the spiritual battel 1 Pet. 4.1 He suffers of us and in us for our sins cause with us and bears all the weakness and injuries of flesh and blood in not resisting sin yet in conspiring with it Gal. 3.1 2 3. James 5.6 Ye have condemned and killed the just one i. e. the Lord Jesus Christ Rev. 13.8 The Lamb slain from the foundation of the world Esay 53.5 He was wounded of our transgressions and bruised of our sins and iniquities He suffers with us hath a sympathy and fellow-feeling with us when we suffer sorrows for our sins or failings and the remaining of our enemies In all your afflictions he was afflicted Psalm 80.15 also when we mourn for the absence of the Bridegroom Esay 63.9 Revel 3.20 2. He mans us also actively when he works in us what is pleasing in his sight when he speaks in us 2 Cor. 13.3 prays in us Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father praiseth in us the Father Heb. 2.12 I will sing praise to thee in the midst of the Church He takes part also of our flesh and blood outwardly when by his spiritual incarnation in us we become his Temple 1 Cor. 3.17 and 6.19 a portable Temple Verse 20. When we become members of his body Verse 15. yea of his flesh and of his bones Eph. 5.20 yea so far his as not our own 1 Cor. 6.20 yea so far as to maintain life of his flesh and blood He gives his own flesh and blood from Heaven John 6.53 Which truly may justly blame very many of us I fear who though the Lord Jesus bring his flesh and blood and offer us participation of it yet we yield to him as little of our flesh and blood as may be Thy Brother thine own flesh and blood hath offended thee now what saith the Spirit of Jesus Put on as the elect of God bowels of mercy forgiving one another c. Col. 3.12 13. He that is not ashamed to call thee Brother he inwardly speaks unto thee to shew compassion towards thy Brother he tells thee vengeance is not thine but his But dost thou reply flesh and blood cannot endure such an affront such an injury Nor shall flesh and blood enter the Kingdom of God Many are content that Christ should take part of their flesh ond blood so far as to take away their sins or rather to cover their sinful flesh and blood with his holy flesh and blood but remember that though men bless themselves c. Esay 32.1 There is a woe denounced to the covering that is not of his spirit Esay 30.1 Exhort Let us yield our flesh and blood unto the Lord Jesus let him take part of us what is it unto us if he take part of all other if not of us receive him If he have taken part of our flesh and blood then is he in us and if Christ be in us the body is dead because of sin the spirit is life because of righteousness Rom. 8.10 Christ if so in us is not idle in us but works in us the spiritual Circumcision Col. 2.11 So that wheresoever and in whomsoever
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
rebellious nations such as were divided from the Lord and divided one from other Repreh 1. Those who harden their own hearts such were the false Prophets of old who by their false wisdom and righteousness hardened themselves against the Lord 1 King 22.22 23 24. What boldness was this which proceeded from the lying spirit in them as at this day many are hardened with the spirit of Antichrist and pretend to destroy Antichrist without them whose spirit is powerful in them This was figured by Jabin who waged war against Joshuah Jos 11.1 a leading King he is routed and his City burnt vers 13. yet he is up again and in great strength Judg. 4. And what is Jabin but the knowing knowledge the knowledge falsely so called this emboldens them against Joshuah the Lord Jesus This emboldens and hardens Jabin the knowing knowledge and Sisera the brutish reluctancy Psal 32. against Deborah and Barach the word and spirit And the Lord leaves them to perish in their own hardness and therefore is said to harden them Josh 11.12 And therefore as Pharaoh being hardend perished in the Red Sea So Jabins Army perished in Kishon id est in hardness The river Kishon swept them away the ancient river the river Kishon Repreh 2. Those who harden not only themselves and their own hearts but others also such are they who being exhorted to mortifie their sins 1 Cor. 15. Let us eat and drink say they and to morrow we will dye Such are they who give lewd examples to others to sin and continue in sin as Jereboam did such as encourage others as Absalon his servants to shed blood harden them against the fear of God 2 Sam. 13.28 Repreh 3. Those who abuse those good means and helps which the Lord hath given for the mortifying and softning of their hearts to the further hardening of themselves and others Our Lord propounds a parable of a Vineyard Matth. 21.33 He sends his servants his servants Moses and Aaron other servants as his servants the Prophets their heart is as hard as an Adamant stone Zach. neither can fire consume the Adamant nor iron break it no tribulation no affliction can prevail it hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not being tamed Jer. 5.3 After the Law and Prophets the Lord sends his Son and he reasons thus to their softning they will reverence my Son but they to their further hardning reason quite contrarily This is the heir come let us kill him and the inheritance shall be ours O the goodness of God! O the mercy of Jesus Because the children were partakers of flesh and blood he also himself took part of the same The Adamant they say is broken and loseth the power if it be anointed with blood Goats blood Now the Lord Jesus takes part of our flesh and blood becomes incarnate that what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh c. that he might destroy him who hath the power of death that is the Devil him who hardneth and as in the type Job 41.24 whose heart is as hard as a piece of the nether mill stone The Lord Jesus comes for these gracious ends Some condemn the observing of the time as superstitious others abuse the time to prophanness Repreh 4. Who hear and harden themselves Deut. 29.19 Zach. 7. Prov. 29.1 Heb. 10.26 27 28. Consol The poor misgiving soul will presently conclude this is my case and condition yea it hath been the condition of us all have we not all in our time opposed the good motions and impressions of Gods Spirit Have we not all hardened our hearts against Gods fear against his love c. Yea hath not our God somtime withdrawn his comfortable presence from us and so hardened us This I am sure hath been the state of many for how can we prize the good as we ought unless we have had experience of the evil How can we esteem of the broad unless we have passed through the narrow How can we value the liberty of the holy Land unless we have passed through the straits of bondage in Egypt Nahum the Comforter was an Elcoshite Nah. 1.1 he had experience of hardening God had withdrawn his Grace from him but returned to him in mercy to be Nahum one comforted and a comforter of others Paul had been an hardened man and one who had persecuted Christ and his Church Act. 9. But Paul was broken by the Law and suffered by the blood of Jesus Christ and became a comforter unto all souls who had been like himself Read what he saith of himself 1 Tim. 1 12-17 and thou mayst find thine own better condition Hast thou had experience of hardening pray to the same God with them that he will take from thee as he took from them thy heart of stone and that he will give thee an heart of flesh a tender heart that thou mayst receive the impressions of his spirit so thou shalt be a pattern to others as Nahum was and as Paul was and thou shalt give glory to the Lord as Paul did Now to the King eternal the King of the worlds c. 1 Tim. 1.17 3. To day if ye will hear his voice harden not your hearts Hitherto we have considered the supposition and dehortation severally and apart come we now to consider them joyntly the dehortation inferred from the supposition To day if ye will hear his voice then hearden not your hearts The reason of this illation of the consequent from the antecedent that if we will hear his voice then we ought not to harden our hearts appears from that obstacle and hinderance which an hardened heart is to the effectual hearing of the Lords voice for as the heart is fons omnium actionum ad extra So is it also terminus omnium actionum ad intra as the heart is that fountain from whence all actions proceed and out of which are the issues of life as I shewed before So is the heart also the term whereat all actions aim as by fasting and mourning and the sadness of the countenance the heart is made better As hearing is considered here in regard of the voice 1. Whose it is 1. The Lords 2. Our Gods 3. Our Shepherds 2. To whom his voice is 1. Servants 2. People 3. Flock Object To hear the Lords voice may save all farther labour See Notes on Phil. 2.8 Observ 1. The Psalmist Psal 95. whence these words are taken had first exhorted the people to sing c. vers 1. and not without singular wisdom this Psalm is used by the Ancient Church as an invitatory and excitation to stir up all to sing unto the Lord and heartily to rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rock of our salvation Deo salutari nostro whereby the Lord Jesus the Saviour is to be understood But to little purpose is our singing to the Lord with our mouth unless not
which follow upon this Translation I shall shew them in the particular handling of these words Wherein we have these Three Divine Axioms or Points of Doctrine contained 1. Faith was once given to the Saints 2. St. Jude exhorts them who are sanctified by the Father and preserved in Jesus Christ and called to contend with the Faith that was once delivered St. Jude had need to write unto them to exhort them to contend with the Faith that was once given 1. Faith was once delivered to the Saints Wherein we must enquire 1. What Saints these were 2. What Faith this is 3. How this Faith was given 4. How once given to the Saints 1. Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either 1. Largely understood and so St. Paul gives that name to whole Churches to whom he writes because they all made profession of sanctity and holiness although some in those Churches did not answer to that name Or 2. More strictly that word is to be understood as signifying those who really and truly were separated from the evil and wicked world and were Consecrated and Dedicated unto the great God according to that of Aquinas Sanctitas importat duo separationem ab aliquo dedicationem ad aliquid unto these Faith was given 2. By Faith many understand the Doctrine of Faith as 1 Tim. 4.1 The Spirit speaketh expresly that in the latter times many shall depart from the Faith i. e. from the Doctrine of Faith nor will I deny it but Faith may be so taken in both places yet nevertheless I believe that both here and in that other place also Faith may be understood as described by the Apostle Hebr. 11.1 Faith to be the ground or confidence of things hoped for the evidence of things not seen and more specially that operative and victorious Faith concrete with Hope and Patience and other Graces as shall be more demonstrated in the following point The Faith here understood is Faith in Christ 3. This Faith is given to the Saints namely by God the Father who both reveils the object to be believed and opens the understanding and heart of the believer as our Lord saith to Peter Flesh and blood hath not reveilded this unto thee but my Father c. Thus he opens the eyes of the understanding and He opens the heart and inclines it to receive the Truth reveiled as he opened the heart of Lydia Act. 16. 4. This is said to be once given to the Saints which they commonly understand irrevocably and immutably so that the Doctrine of Faith delivered cannot be changed but since by Faith here may be understood that Divine habit as I have shewed before happily the Apostle may hereby understand that solemn offering of Faith unto all by the resurrection of Christ from the dead Acts 17.31 He hath offered Faith unto all men in that he hath raised him from the dead so Rom. 14.9 For for this end Christ both died and rose and revived that he might be Lord both of dead and living therefore let us see what Reason may be given of this Doctrine The first Reason may be this since no salvation can be without Faith and that Faith is the gift of God whence can we have a full and satisfactory Reason why Faith is given but from the giver of it 2. Yet some Reason also may be added in regard of those Saints to whom Faith in Christ was given they were already such as were believers in the Father for since in the Gospel the Righteousness of God is reveiled from Faith to Faith they to whom the Apostle wrote being such as believed in the Father by that Faith they were disposed and fitted to belief in the Son and so to proceed from Faith to Faith to them who have more is given Which may answer a doubt that may here arise if Faith were given to the Saints were they Saints before that gift or after it I Answer they were Saints before being sanctified by God the Father vers the 2d for being begotten by him to a good will by that will they are sanctified Hebr. 10.10 and by the Holy Spirit they obtain a further measure of Faith even Faith in Christ which further sanctifies them and makes them Saints Act. 15.9 purifying their hearts by Faith so God he purifies their hearts Hence it appears that Faith is the gift of God Ephes 2.8 Thus Act. 10.43 Whosoever believeth in him must believe through his Name i. e. through his power 5. Faith was once given If we take Faith for the Doctrine of Faith it was so once given that no new Articles of Faith have been or ought to be superadded unto what the Apostles have written and therefore Saint Jude so agreed with Saint Peter in the second Chapter of his second Epistle that he may seem to have written most of his Epistle out of that 6. Note hence unsanctified men are no believers Faith was given to the Saints and therefore the Apostle requested the Thessalonians to pray for him That he might be delivered from unreasonable and wicked men for all men saith he have not faith whereby he forcibly implyes that had they Faith they would not be unreasonable and wicked as they are 1 Thessal 3.2 2. Saint Jude exhorts to contend with or by that faith which was once given to the Saints Contend with or by the Faith may seem to be an uncouth expression unless we know with whom we should contend Understand we therefore that the contention by or with the Faith is either 1. inward or 2. outward 1. inward when in with or by Faith we strive against the enemies of our souls and thus the Apostle exhorts 1 Tim. 6.12 To fight the good fight of Faith the object is not expressed there nor in that speech neither so often iterated He that overcometh shall have this or that reward 2. The contention is also outward and that either common to all as by the life and profession of the Faith may appear for so Prov. 28.4 They that keep the Law contend by that keeping of it with those who forsake the same Law of God as ye may read Wisd 2.12 13. Let us lie wait for the Righteous because he is not for our turn he is clean contrary to our doings he upbraids us with our offending the Law and objecteth to our infamy the transgressings of our education c. 2. The contention for the Doctrine of Faith is more specially belonging to the spiritual Governours of the Church as in that first controversie of the point touching Circumcision Acts 15.6 the business was debated by the Apostles and Elders No doubt the contention with the Faith is here to be understood in the former sence as Faith is that victorious and living Principle in Believers whereby they resist oppose and finally subdue all the enemies of the life in themselves whereby they live the life of God Gal. 2.20 The Reason of this may appear 1. In regard of the Christian Faith it self