have lived awhile in this World they die and therefore Marriage is necessary to maintain a Succession of Mankind but in the other World Men shall become Immortal and live for ever and then the Reason of Marriage will wholly cease For when Men can die no more there will be no need of any new Supplies of Mankind 2. Our Saviour having got clear of the Sadducees Objection by taking away the Ground and Foundation of it he produceth an Argument for the Proof of the Soul's Immortality and the Body's Resurrection Thus Those to whom Almighty God pronounces himself a God are alive but God pronounced himself a God to Abraham Isaac and Jacob many Hundred Years after their Bodies were Dead therefore their Souls are yet alive otherwise God could not be their God for he is not the God of the Dead but of the Living From the whole Note 1. That there is no Opinion so absurd no Error so monstrous that having had a Mother will die for lack of a Nurse The beastly Opinion of the Mortality of the Soul and the Annihilation of the Body finds Sadducees to profess and propagate it Note 2. The Certainty of another Life after this in which Men shall be eternally happy or intollerably miserable according as they behave themselves here tho' some Men live like Beasts they shall not die like them nor shall their last end be like theirs Note 3. That glorified Saints in the Morning of the Resurrection shall be like unto the Glorious Angels not like them in Essence and Nature but like them in their Properties and Qualities in Holiness and Purity in Immortality and Incorruptibility and in their manner of Living they shall no more stand in need of Meat or Drink than the Angels do but shall live the same Heavenly Immortal and Incorruptible Life that the Angels live Note 4. That all those that are in Covenant with God whose God the Lord is their Souls do immediately pass into Glory and their Bodies at the Resurrection shall be Sharers in the same Happiness with their Souls If God be just the Soul must live and the Body must rise For good Men must be rewarded and wicked Men punished God will most certainly some time or other plentifully reward the Righteous and punish the evil Doers but this being not always done in this Life the Justice of God requires it to be done in the next 34 But when the Pharisees had heard that he had put the Sadducees to silence they were gathered together 35 Then one of them which was a lawyer asked him a question tempting him and saying 36 Master which is the great commandment in the law 37 Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all my mind 38 This is the first and great commandment 39 And the second is like unto it Thou shalt love thy neighbour as thy self 40 On these two commandments hang all the law and the prophets The Sadducees being put by Christ to silence the Pharisees again encounter him they send to him a Lawyer that is one of their Interpreters and Expounders of the Law of Moses who propounds this Question to him Which is the great Commandment in the Law Our Saviour tells them It is to love the Lord with all the Heart with all the Soul and with all the Mind That is which all the Powers Faculties and Abilities of the Soul with the greatest Measure and highest Degrees of Love This is the Sum and Substance of the Duties of the first Table And the second is like unto it not equal with it but like unto it The Duties of the second Table are of the same Authority and of the same Necessity with the first As a Man cannot be saved without the Love of God so neither without the Love of his Neighbour On these two Commandments hang all the Law and the Prophets That is the whole Duty of Man required by Moses and the Prophets is comprehended in and may be reduced to these Two Heads namely The Love of God and our Neighbour From the whole Note 1. That the Fervency of all our Affections and particularly the Supremacy of our Love is required by God as his Right and Due Love must pass thro' and possess all the Powers and Faculties of the Soul the Mind must meditate upon God the Will must chuse and embrace him and the Affections must take Complacency and Delight in him the measure of loving God is to love him without measure God reckons that we love him not at all if we love him not above all Note 2. That thus to love God is the first and great Commandment Great in regard of the Object which is God the first Cause and the chief Good Great in regard of the Obligation of it To love God is so indispensible a Command that God himself cannot free us from the Obligation of it for so long as he is God and we his Creatures we shall lye under a natural and necessary Obligation to Love and serve him Great in regard of the Duration of it when Faith shall be swallowed up in Vision and Hope in Fruition Love will then be perfected in a full Enjoyment Note 3. That every Man may yea ought to love himself not his sinful self but his natural self and especially his Spiritual self the new Nature in him This it ought to be his particular Care to encrease and strengthen Indeed there is no express Command in Scripture for a Man to love himself because the Light of Nature directs and the Law of Nature binds and moves every Man so to do God has put a Principle of Self-love and of Self-preservation into all his Creatures but especially into Man Note 4. As every Man ought to love himself so 't is every Man's Duty to love his Neighbour as himself 1. Not as he does love himself but as he ought to love himself 2. Not in the same Degree and Measure that he loves himself but after the same manner and with the same kind of Love that he loves himself As we love our selves freely and readily sincerely and unfeignedly tenderly and compassionately constantly and perseveringly so should we love our Neighbour Tho' we are not commanded to love our Neighbour as much as we love our selves yet we are to love him like as we love our selves Note Lastly That the Duties of the first and second Table are inseparable The Love of God and our Neighbour must not be parted He that loveth not his Neighbour whom he hath seen never loved God whom he hath not seen A conscientious Regard to the Duties of both Tables will be an Argument of our Sincerity and an Ornament to our Profession Let it then be our Prayer and daily endeavour that we may love the Lord our God with all our Heart and our Neighbour as our selves For this is the Sum of the Law and the Substance of the Gospel 41
incorruptible life that the Angels live Note 4. That all those who are in Covenant with God whose God the Lord is their Souls do immediately pass into Glory and their Bodies at the Resurrectson shall be sharers in the same happiness with their Souls if God be just the Soul must live and the body must rise for good men must be Rewarded and wicked men Punished somewhere either in this life or in another God will most certainly at one time or other plentifully Reward the Righteous and punish the wicked doers But this being not always done in this life the justice of God requires that it be done in the next 28 And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him which is the first Commandment of all 29 And Jesus answered him the first of all the Commandments is this Hear O Israel the Lord our God is one Lord. 30 And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength this is the first Commandment 31 And the sâ—cond is like namely this Thou shalt love thy Neighbour as thy self there is none other Commandment greater then these 32 And the Scribes said unto him well Master thou hast said the truth for there is one God and there is none other but he 33 And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his Neighbour as himself is more then all whole burnt offerings and sacrifices 34 And when Jesus saw that he answered discreetly he said unto him Thou art not far from the Kingdom of God And no man after that durst ask him any question Observe here 1. A Question propounded to our Blessed Saviour and his answer thereunto the Question propounded is this Which is the first and great Commandment Our Saviours tells them it is to love God with all their heart and soul with all their mind and strength that is with all the powers faculties and abilities of the Soul with the highest measures and most intent degrees of Love this is the sum of the Duties of the first Table this is the first and great Commandment and the second is like unto it he doth not say equal with it Although the duties of the second Table are of the same Authority and of the same necessity with the first as no man can be saved without the Love of God so neither without the love of his Neighbour Whence Note 1. That the fervency of all our Affections and particularly the supremacy of our Love is required by God as his right and due Love must pass thorough and possess all the powers and faculties of our Souls the mind must meditate 〈◊〉 God the Will must chose and embrace him and the Affections must delight in him the measure of loving God is to love him without measure God reckons that we love him not all if we love him not above all Note 2. That thus to love God is the first great Commandment Great in regard of its Object which is God the first cause and the chief good Great in regard of the Obligation of it To love God iâ— so indispensable a Duty that God himself cannot free us from the obligation of it for so long as he is God and we his Creatures we shall lye under a natural and necessary oblâ—â—â—ation to love and serve him Great also is this Command and Duty in regard of the Duration and Câ—ntinuance of it when Faith shall be swallowed up in visâ—on and hope in â—â—â—ition Love will then be perfected in a full Enjoyment Note 3. That every man may yea ought to love himsâ—lf not his sinful self but his natural self especially his spiritual sâ—â—â— the new nature in him Thus it ought to be his particular care to strengthen and encrease indeed there is no express command in Scripture for a Man to love himself because the Light of Nature directs and the Law of Nature binds â—very man so to do God has put a principle of self-love and of self-preservation into all his Creatures but espâ—câ—ally into Man Note 4. That aâ— every man ouâ—ht to love himself so is it every Man's duty to love his Neighbour as himself not as he doth love himself but as he ought to love himself yet not in the same deâ—ree that he loves himself but after the same manner and with the same kind of love that he loves himself As we love our selves freely and readily sincerely and unfeignedly tenderly and compassionately constantly and continually so should we love our Neighbour also though we love him not as much as we love our selves yet must we love him as truly as we love our sâ—lves Nâ—te lastly That the Duties of the first and second Table â—re iâ— seperable namely love to God and love to our Neighbour these two must not be separated he that loveth not his Neighbour whom he hath seen never loved God whom he hath not seen A conscientious regard to the Duties of both Tables will be an Argument of our Sincerity and an Ornament to our Profession Observe lastly The favourable censure which our Saviour passes upon this Scribe he 〈…〉 he was not far from the Kingdâ—m of God Nâ—te here 1. Some persons may be said to be far and farther then others thâ—m the Kingdom of Heaven some are farther in reâ—ard of the means they want the Ordinances the Dispensation of the Word and Sacraments others are far from the Kingdom of God in regard of qualifications and dispâ—sitions of the former sort are all Heathens without the pale of the Church they are afar off as the Apostle expresses it Eph. 2.13 of the latter sort are all gross and close Hypocrites within the Church who whilst they continue such shall not inherit the Kingdom of God Note 2. As some Persons may be sâ—â—d to be far from the Kingdom of God so are there otherâ— which may be said not to be far such who have escaped the pâ—llutions of the World abstained from open and scandalous Sins are less wicked then multitudes are but are strangers to an inward thorough and prevailing change in the frame of their Hearts and course of their Lives they have often said I would be but they never said I will be the Lords When the work of Regeneration is brought to the Birth after all it proves an abortion Lord what a disappointment will this be to perish within sight of the promisâ—d Land to bâ— near Heaven in our expectation and yet never the nearer in the Issue and Event Wo unto us if this be the Câ—â—â—â—â—â—n of any of us who have all our days sat under the D 〈◊〉 〈◊〉 on of thy Gospel 35 And Jesus answered and said while he taught in the Temple how sâ—y the Scribes that Christ is the Son of David 36 For David himself
and ambitiously contended for the first and uppermost Seats in all Conventions as at Feasts and in the Synagogues and loved to be respectfully saluted in open and publick Places and to have Titles of Honour such as Rabbi Master Father and Doctor put upon them Now that which our Saviour condemns is the Pharisees fond Affectation of these little things and unduly seeking their own Honour and Glory It was not their taking but their loving the uppermost Rooms at Feasts that Christ condemns From the whole Note 1. That Hypocrites are most in affecting Ceremonial Observations and outward Parts of commanded Duties neglecting the Substance of Religion it self These Pharisees were for carrying a Library of God's Law on their Cloaths scarce a Letter of it in their Hearts They wore the Law of God as frontlets before their Eyes but not engraven on the Tables of their Hearts Observe 2. That the Nature of Hypocrisie is to study more to seem Religious in the Sight of Men than to be Religious indeed before God The Hypocrite is the World's Saint and not God's He courts the World's Acceptation more than the Divine Favour and Approbation 8 But be not ye called Rabbi for one is your master even Christ and all ye are brethren 9 And call no man your father upon the earth for one is your Father which is in heaven 10 Neither be ye called masters for one is your master even Christ 11 But he that is greatest among you shall be your servant 12 And whosoever shall exalt himself shall be abased and he that shall humble himself shall be exalted The Word Rabbi signifies a Doctor or Teacher eminently endowed with Variety of Knowledge whose Place it was to sit in an exalted Chair or chief Seat in the Synagogue their Disciples and Scholars sat upon lower Forms at the Feet of their Teachers Our Saviour doth not simply condemn the giving or receiving of these Titles of Rabbi Master and Father But the things forbidden are 1. A vain-glorious Affectation of such Titles as these the ambitious seeking of them and glorying in them 2. He condemns that Authority and Dominion over the Consciences of Men which the Pharisaical Doctors had usurped telling the People that they ought to believe all their Doctrines and practice all their Injunctions as the Commands of the Living God They did in effect assume Infallibility to themselves Learn hence 1. That there have been in all Ages of the Church a sort of Teachers who have usurped Authority and Dominion over the Faith and Consciences of Men. 2. That Christians ought not to submit their Faith and Conscience in Matters of Religion to any Humane Authority whatsoever nor to give up themselves absolutely to the Conduct of any Man's Judgment or Opinion in Matters of Faith 3. That Christ alone the great Prophet and infallible Teacher of his Church is the only Person to whose Doctrine and Precepts we owe absolute Faith and Obedience One is your Master even Christ 4. As God will abase and Men will despise the Proud especially Ministers who are such so shall God exalt and Men will honour them that stoop to the meanest Services for the Good of Souls Whosoever exalteth himself shall be abased This was a Sentence often used by our Saviour and was a frequent Saying among the Jews 13 But wo unto you Scribes and Pharisees Hypocrites for ye shut up the kingdom of heaven against men for ye neither go in your selves neither suffer ye them that are entering to go in From this Thirteenth Verse to the Thirtieth the Pharisees have Eight several Woes denounced against them by our Saviour The first is for perverting the Scriptures and keeping the true Sense and Knowledge of them from the People This St. Matthew calls the shutting up of the Kingdom of Heaven against Men. St. Luke calls it A taking away the Key of Knowledge from Men which is an Allusion to a known Custom among the Jews in Admission of their Doctors for those that had Authority given them to interpret the Law and the Prophets were solemnly admitted into that Office by delivering to them a Key and a Table-Book So that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures and by taking away the Key of Knowledge is signified first that they arrogated to themselves alone the Understanding of the Scriptures secondly that they kept the true Knowledge of the Scriptures from the People especially the Prophecies which concerned the Messias and so they hindered Men from embracing our Saviour's Doctrine who were otherwise well enough disposed for it Learn hence 1. That the Knowledge of the Holy Scriptures is absolutely and indispensibly necessary in order to Salvation This our Saviour calls the Key which lets Men into the Kingdom of Heaven Learn 2. That great is the Guilt and inexcusable the Fault of those who deprive the People of the Knowledge of the Scriptures They shut the Kingdom of Heaven against Men and do what in them lyes to hinder their Eternal Salvation Men may miscarry with their Knowledge but they are sure to perish for want of Knowledge 14 Wo unto you Scribes and Pharisees Hypocrites for ye devour widows houses and for a pretence make long prayers therefore ye shall receive the greater damnation The second Wo denounced against the Pharisees is for their gross Hypocrisie in colouring over their Covetousness with a Pretence of Religion making long Prayers in the Temple and Synagogues for Widows and thereupon perswading them to give bountifully to the Corban or the common Treasure of the Temple Some part of which was imployed for their Maintenance Learn 1. It is no new thing for designing Hypocrites to cover the foulest Transgression with the Cloak of Religion The Pharisees make long Prayers a Cover for their Covetousness 2. That to make use of Religion in Policy for Worldly Advantage-sake is the way to be damn'd with a Vengeance for Religion-sake Wo unto you Scribes c. 15 Wo unto you Scribes and Pharisees Hypocrites for ye compass sea and land to make one Proselyte and when he is made ye make him twofold more the child of hell than your selves The next Wo denounced is for their false-ended Zeal and Earnestness in proselyting Heathens to the Jewish Religion not with a pious Intention to save them but to serve themselves upon them to have their Consciences and Purses under their Power and when you have poyson'd them says our Saviour by your corrupt Doctrine and hardned them in a course of Sin by your wicked Example they are more the Children of Hell than before you practiced upon them Learn 1. Great is the Diligence and indefatigable the Industry which false Teachers use in gaining Proselytes to their Opinion and Party They compass Sea and Land to make one Proselyte 2. That such as are proselyted to Error are oft-times faster rivetted in their false Opinions than their Teachers themselves They are made twofold more the Children of
them to Marry to any other or for others knowingly to Marry to them 33 Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths 34 But I say unto you Swear nor at all neither by heaven for it is God's throne 35 Nor by the earth for it is his footstool neither by Jerusalem for it is the city of the great king 36 Neither shalt thou swear by thy head because thou canst not make one hair white or black The next Commandment which our Saviour Expounds and Vindicates is the Third which requires a Reverent Use of God's Name Now the Pharisees taught that Perjury was the only Breach of this Commandment and that Swearing was nothing if they did not Forswear themselves And that Persons were only obliged to Swear by the Name of God in Publick Courts of Justice but in their ordinary and common Discourse they might Swear by any of the Creatures Now in opposition to these Wicked Principles and Practices Christ says Swear not at all That is 1. Swear not Prophanely in your ordinary Discourse 2. Swear not Unduly by any of the Creatures for that is to ascribe a Deity to them 3. Swear not Lightly upon any Trifling or Frivolous Occasion for Oaths upon small Occasions are great Sins So that an Oath is not here forbidden by our Saviour but restrained Learn That tho' light and needless common and ordinary Swearing be a very great Sin yet to take an Oath upon a Solemn Occasion when Lawfully called thereunto is a Christian and Necessary Duty 37 But let your communication be yea yea nay nay for whatsoever is more than these cometh of evil Here our Lord prescribes a proper Means and Remedy for shunning the Occasion and Danger of Rash Swearing and that is by using and accustoming our selves in Conversation to a true Simplicity and constant Plainess of Speech either Affirming or Denying according to the Nature of the Thing letting Oaths alone till we are called to them upon great Occasions for ending Strife between Man and Man Learn That the great End of Speech being to Communicate the Sense of our Minds each to other we ought to use such Plainess and Simplicity in Speaking that we may believe one another without Oaths or more Solemn and Religious Asseverations 38 Ye have heard that it hath been said An eye for an eye and a tooth for a tooth 39 But I say unto you That ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also 40 And if any man will sue thee at the law and take away thy coat let him have thy cloak also 41 And whosoever shall compel thee to go a mile go with him twain Our Saviour here Vindicates the Sixth Commandment which obliges us to do no Wrong to the Body of our Neighbour God had given a Law to the Publick Magistrate to require an Eye for an Eye and a Tooth for a Tooth when a Person was wronged Hereupon the Pharisees taught That a private Person wronged by another might exact Satisfaction from him to the same degree in which he had been Wronged by him if he had lost an Eye by another he might revenge it by taking away the Eye of another But says Christ I say unto you Resist not Evil that is seek not private Revenge but leave the Avenging of Injuries to God and the Magistrate Teaching us That Christians ought rather to suffer a double Wrong than to seek a private Revenge Christianity obliges us to bear many Injuries patiently rather than to avenge one privately 42 Give to him that asketh thee and from him that would borrow of thee turn thou not away Our Saviour here presses the Law of Charity upon his Disciples This is Twofold a Charity in Giving to them that Beg and a Charity in Lending to them that desire to Borrow Christianity obliges all those which have Ability to abound in Works of Charity of all sorts and kinds whatsoever He that is truly Charitable doth not only Give but Lend yea sometimes Lends looking for nothing again It is not enough to act Charity of one sort but we must be ready to act it in every kind and to the highest Degree that our Circumstances and Abilities will admit 43 Ye have heard that it hath been said Thou shalt love thy neighbour and hate thine enemy 44 But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you Another corrupt Gloss which the Pharisees had put upon the Law of God our Saviour here takes notice of The Law said Thou shalt love thy Neighbour Levit. 19.18 this they interpreted to relate only to their own Country-men the Jews concluding that they might hate all the Uncircumcised Nations as Enemies But saith our Saviour I require you to love all Men for if Enemies must not be shut out of our Love none must Love your Enemies here the inward Affection is required Bless them that curse you there outward Civility and Affability is required Do good to them that hate you here real Acts of Kindness and Charity are commanded to be done by us to our bitterest and most malicious Enemies Pray for them that despitefully use you and persecute you These are the highest Expressions of Enmity that can be Calumny and Cruelty yet are we commanded to Pray for those that touch us in these two tenderest Points our Reputation and our Life Learn That Christianity obliges us to bear a sincere Affection towards our most malicious Enemies to be ready upon all Occasions to do Good unto them and to Pray for them 45 That ye may be the children of your Father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust To encourage us to the foregoing Duty of Loving our Enemies our Saviour propounds the Example of God himself to our Imitation That you may be the Children of your Father that is that you may be known to be the Children of your Father which is in Heaven by your likeness to him and imitation of him Note That the best Evidence we can have of our Divine Sonship is our Conformity to the Divine Nature especially in those Excellent Properties of Goodness and Forgiveness 46 For if ye love them which love you what reward have ye do not even the publicans the same 47 And if ye salute your brethren only what do you more than others do not even the publicans so Yet farther to encourage us to this Duty of Loving our Enemies Christ assures his Disciples that he expects more from them than from others more than common Humanity and civil Courtesie towards Friends for even Heathens by the Light of Nature were taught to love those that love them But he expected that
us from evil For thine is the kingdom and the power and the glory for ever Amen The Sence and Signification of this best of Prayers is this Oh thou our Father in Jesus Christ who remainest in thy Throne in Heaven and art there perpetually Praised and perfectly Obeyed by Glorious Angels and Glorified Saints Grant that Thy Name may be Glorified Thy Throne Acknowledged and Thy Holy Will Obeyed here on Earth below by us thy Sons and Servants most sincerely and readily and in some proportion to what is done in Heaven And because by reason of the Frailty of our Natures we cannot subsist without the Comforts and Supports of Life We crave That such a Proportion of the Good Things of this Life may be given in unto us as may be sufficient for us and that we may be content with our Allowance And knowing that thy Holiness and Justice obliges thee to punish Sin and Sinners we Plead with thee for the sake of thy Son's Satisfaction to Pardon to us our daily Trespasses which we are guilty of in this State of Imperfection as we do freely and heartily Forgive others that have offended and wronged us And seeing that by reason of the Frailty of our Natures we are prone to rush upon and run into Temptation we crave That by the Power of thy Omnipotent Grace we may be kept from Satan's Temptations from the World's Allurements from our own Evil Inclinations and be preserved unblamable to thine Everlasting Kingdom which is exalted over all Persons over all Places over all Things in all Times past present and to come And accordingly in Testimony of our Desires and in Assurance to be Heard and Answered we say Amen So be it So let it be Even so O Lord let it be for ever 14 For if ye forgive men their trespasses your heavenly father will also forgive you 15 But if ye forgive not men their trespasses neither will your Father forgive your trespasses There being no Duty to which our corrupt Natures are more backward than this of Forgiving Injuries our Saviour repeats that Duty over and over and frequently inculcates it in the Holy Gospels Assuring us That Forgiving others is the indispensible Condition upon which we are to expect Forgiveness from God Learn thence That every time we go to God in Prayer and beg Forgiveness of him as we Forgive others if we do not Forgive them heartily and sincerely fully and freely readily and willingly we Lie in the Face of GOD and our Prayers are a sort of Imprecations against our Selves 16 Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward 17 But thou when thou fastest anoint thine head and wash thy face 18 That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The next Duty which our Saviour instructs his Disciples in is that of Religious Fasting which is a Devoting of the whole Man Soul and Body to a Solemn and Extraordinary Attendance upon GOD in a particular Time set apart for that purpose in order to the Deprecating of his Displeasure and for the Supplicating of his Favour accompanied with an Abstinence from Bodily Food and Sensual Delights and from all Secular Affairs and Worldly Business Now our Saviour's Direction as to this Duty of Fasting is double 1. He cautions us to beware of an Abuse in Fasting Be not as the Hypocrites are of a sad Countenance that is Do not affect a sullen Sadness Ghastliness and Unpleasantness of Countenance like the Hypocritical Pharisees who vitiate and discolour their Faces do marr and abolish their Native Complexion Hypocrisie can paint the Face Black and Sable as well as Pride with Red and White 2. He counsels us to take the right way in Fasting To Anoint the Head and Wash the Face That is to look as at other times using our ordinary Garb and Attire and not to affect any thing that may make us look like Mourners when really we are not so Where we may Note That tho' Hypocrites by their Dejected Countenances and Mortified Habits do seek to gain an Extraordinary Reputation for Piety and Devotion yet the sincere Christian is to be abundantly satisfied with God's Approbation of his Services and with the silent Applause of his own Conscience 19 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 20 But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 21 For where your treasure is there will your heart be also Observe here 1. Something implied namely That every Man has his Treasure and whatsoever or wheresoever that Treasure is it is attractive and draws the Heart of Man unto it For every Man's Treasure is his Cbief Good 2. Something permitted namely the Getting Possessing and Enjoying of Earthly Treasure as an Instrument enabling us to do much Good 3. Something prohibited and that is the Treasuring up of Worldly Wealth as our Chief Treasure Lay not up Treasures on Earth that is Take heed of an Inordinate Affection to of an excessive Pursuit after of a vain Confidence and Trust in any Earthly Comfort as your Chief Treasure 4. Here is something commanded But lay up for your selves Treasures in Heaven Treasure up those Habits of Grace which will bring you to an Inheritance in Glory Be Fruitful in Good Works Laying up in store for your selves a good Foundation against the time to come that ye may lay hold of Eternal Life Obs 5. The Reasons assigned 1. Why we should not lay up our Treasure on Earth because all Earthly Treasures are of a perishing and uncertain nature they are subject to Moth and Rust to Robbery and Theft the perishing Nature of Earthly Things ought to be improved by us as an Argument to sit loose in our Affections towards them 2. The Reason assigned why we should lay up our Treasure in Heaven is this Because Heavenly Treasures are subject to no such Accidents and Casualties as Earthly Treasures are but are durable and lasting The things that are not seen are eternal The Treasures of Heaven are inviolable incorruptible and everlasting Now we may know whether we have chosen these Things for our Treasure by our high Estimation of the Worth of them by our sensible Apprehension of the Want of them by the Torrent and Tendency of our Affection towards them and by our laborious Diligence and Endeavours in the Pursuit after them Where the Treasure is there will the Heart be also 22 The light of the body is the eye if therefore thine eye be single thy whole body shall be full of light 23 But if thine eye be evil thy whole body shall be full of darkness If therefore
Gentiles Christ is a light to the one and the glory of the other a light to the blind and dark Gentiles and the Glory of the Renowned Church of the Jews The Messias being promised to them born and bred up with them living amongst them preaching his Doctrine to them and working his Miracles before them and thus was Christ the Glory of his people Israel 34 And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against 35 Yea a sword shall pass thro' thine own Soul also that the thoughts of many hearts may be revealed Two things are here observed Simeon's Blessing and Simeons Prediction he blessed them that is the Parents and the Child Jesus not Authoritatively but Prophetically declaring how God would bless them his Prediction is Twofold 1. concerning Christ 2. concerning his Mother concerning Christ Simeon declares that he should be for the rise of many in Israel namely all such as should embrace and obey his Doctrine and imitate and follow his example and for the fall of others that is shall bring punishment and ruine upon all obdurate and impenitent Sinners and a Sign to be spoken against that is he shall be as a mark for obstinate Sinners to set themselves against Christ himself when here in the World was a stone of stumbling and a Rock of offence to the men of the World enduring the contradiction of Sinners against himself both the virulence of their Tongues and the violence of their hands 2. Concerning the Mother of Christ Simeon declares that the sight of her Son 's bitter Sufferings would like a Sword pierce through heâ— Heart for tho' he might be born yet should he not dyâ— without the pains of his Mother as if the Throws suffered by other Women at the Birth were reserved for her to endure at the death of her Son The Sufferings of the Holy Jesus on the Cross were as a Sword or dagger at the Heart of the Holy Virgin and she Suffered with him both as a tender Mother and as a Sympathizing Member of his Body 36 And there was one Anna a prophetess the daughter of Phanuel of the tribe of Asser she was of a great Age and had lived with an husband seven years from her Virginity 37 And she was a widow of about fourscore and four years which departed not from the Temple but served God with fastings and prayers night and day 38 And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Israel Simeon is seconded by Anna a Prophetess she also declares that the child Jesus was the promised and expected Messias and thus Christ was proclaimed in the Temple by two Heralds of different Sexes Concerning this Aged Woman Anna it is said that she departed not from the Temple night nor day not that she lived and lodged there but by her never departing from understand her daily repairing to the Temple that which is often done is said in Scripture to be always done we are said to do a thing continually when we do it seasonably Thus we pray continually when we pray as often as duty requires us to pray Learn hence That such duties as a Christian performs out of Conscience he will perform with Constancy and Perseverance Nature will have her good Moods but Grace is steady The devotions of a pious Soul like Anna's are as constant but more frequent then the returns of day and night 39 And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth 40 And the child grew and waxed strong in spirit filled with wisdom and the Grace of God was upon him Here we see the truth and reality of Christ's Humane Nature he grew as we do from Infancy to Childhood from Childhood to Youth and Manhood To his divine Nature no accession or addition could be made for that which is infinite cannot encrease The deity was infinite in Christ so was not the Humanity but capable of additions and accordingly as Christ grâ—w up the Stature of his Body and the faculties of his mind encreased thro' the Grace and Power of God's Spirit upon him 41 Now his parents went to Jerusalem every Year at the feast of the passover 42 And when he was twelve years old they went up to Jerusalem after the custom of the feast Observe here the persons making this yearly Journey to Jerusalem our Saviour's Parents and himself 1. Joseph who is called Christ's Father not that he was his natural Father for Christ had no Father upon Earth but Joseph was his Reputed and supposed Father his nursing Father who by the appointment of God took a Fatherly care of him and and his Father in Law being Husband to Mary 2. Mary the Mother of Christ went up to Jerusalem with her Husband and her Son God commanded only the Males to go up to Jerusalem the weaker Sex were excused but the Holy Virgin well knowing the spiritual profit of that long Journey would not stay at home Such as will go no farther than they are dragged in Religious Exercises are Strangers to the Virgins Piety and devotion But 3. the child Jesus in his Minority goes up with his Parents to this holy Solemnity thereby no doubt intending our instruction when we are young to give God an early possession of our Souls to consecrate the Virgin Operations of our minds to him and in our Youth to keep close to the Worship and Service of God when we are so importunately courted by the World Obâ—erve farther This holy Family came not to look at the Feast and be gone but they duly stay'd out all the appointed time â—â—seph's Calling and the Virgins Houshold Business could â—either keep them at home nor hasten them home before the publick Duties in the Temple were dispatcht and ended All worldly Business must give place to Divine Offices and we must attend God's service to the end except we will depart unblest 43 And when they had fulfilled the days as they returned the child Jesus tarried behind in Jerusalem and Joseph and his mother knew not of it 44 But supposing him to have been in the company went a days journey and they sought him amongst their kinsfolk and acquaintance 45 And when they found him not they turned back to Jerusalem seeking him The Service of the Temple being ended they return home to Nazareth Religious Duties are not to be attended to the prejudice and neglect of our particular Callings God calls us as well from his House as to his House They are much mistaken who think God is pleased with nothing but Devotion he that says be fervent in Spirit serving the Lord says also be not slothful in business Piety and Industry must keep pace with one another God is as well pleased
our Saviour against the Scribes and Pharisees is for perverting the Holy Scriptures and keeping the true sense and knowledge of them from the People This St. Luke here calls The taking away the Key of Knowledge from Men alluding to a custom among the Jews in Admission of their Doctors Those that had Authority given them to interpret the Law and the Prophets were solemnly admitted into that Office by delivering to them a Key and a Table-Book so that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures and by taking away that Key is signified 1. That they arrogated to themselves the sole Power of Understanding and Interpreting the Holy Scriptures 2. That they kept the true knowledge of the Scriptures from the People especially the Prophecies which concerned the Kingdom and Coming of the Messias and so they hindered Men from embracing our Saviour's Doctrine who were otherwise well enough disposed for it Learn First That the written Word is the Key whereby an entrance into Heaven is opened unto Men. 2. That the use of this Key or the Knowledge of the Word of God is absolutely and indispensably necessary in order to Salvation 3. That great is the Guilt and inexcusable the Fault of those who deny the People the use of this Key and deprive them of the Knowledge of the Holy Scriptures which alone can make them wise unto Salvation 4. That such as do so shut the Kingdom of Heaven against Men endeavouring what in them lies to hinder their Salvation Men may miscarry with their Knowledge but they are sure to perish for lack of Knowledge 53 And as he said these things unto them the Scribes and Pharisees began to urge him vehemently and to provoke him to speak of many things 54 Laying wait for him and seeking to catch something out of his mouth that they might accuse him Observe here 1. How our Blessed Saviour's Plain and Faithful dealing with these Men does Enrage instead of Reform them they are filled with Anger and Indignation 2. Their Wrath sets their Wits on Work to ensnare him Lord When any of thy Faithful Ministers and Ambassadors meet with the like Usage and Treatment from a wicked World when any lye in wait to catch something out of our Mouth that therewith they may ensnare us give us thy Prudence and thy Patience that we may cut off occasion from those that seek occasion against us and disappoint them of their purpose or else furnish us with such measures of Meekness and Patience as becomes Persons of our Holy Character and Profession that we may Glory in Reproaches in Persecutions and Distresses for Christ's sake and that the Spirit of Glory and of God may rest upon us CHAP. XII 1 IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trode one upon another he began to say unto his Disciples first of all Beware ye of the Leaven of the Pharisees which is Hypocrisy 2 For there is nothing covered that shall not be revealed neither hid that shall not be known 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops In this Chapter our Blessed Saviour furnishes his Disciples with many Instructions for the worthy discharge of their Function in Preaching the Gospel particularly he recommends unto them two gracious Qualifications namely uprightness and sincerity v. 1 2 3. Secondly Courage and Magnanimity v. 4 5. 1. He recommends unto them the Grace and Vertue of Sincerity Beware of the Leaven of the Pharisees which is hypocrisy Learn thence That hypocrisy is a dangerous Leaven which Ministers and People are chiefly and especially to beware of and to preserve themselves from Hypocrisy is a Vice in a Vizor the Face is Vice the Vizor is Vertue God is pretended self intended Hypocrisy is resembled to Leaven partly for its sowerness partly for its diffusiveness Leaven is a piece of sower dow that diffuses it self into the whole Mass or Lump of Bread with which it is mixed Thus Hypocrisy spreads over all the Man all his Duties Parts and Performances are Leavened with it Again Leaven is of a swelling as well as of a spreading Nature it puffs up the Dough and so doth Hypocrisy the Heart The Pharisees were a sour and proud sort of People they were all for preheminence chief places chief Seats chief Titles to be called Rabbi Rabbi in a word as Leaven is hardly discerned from good Dough at first sight so is Hypocrisy hardly discerned and distinguished from Sincerity The Pharisees outwardly appeared righteous unto Men but within were full of Hypocrisy and Iniquity Observe next the Argument which Christ uses to disswade Men from Hypocrisy There is nothing covered that shall not be revealed as if he had said the day is coming when a rotten and corrupt Heart shall no longer pass under the Vizor and disguise of a demure Look In the day of Judgment Hypocritical sinners shall walk naked GOD Angels and Men shall see their Shame Learn hence That God will certainly e're long wash off all the Varnish and Paint which the Hypocrite has put upon the Face of his Profession and lay him open to the Terrour of himself and the Astonishment of the World 4 And I say unto you my friends Be not afraid of them that kill the Body and after that have no power that they can do 5 But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into Hell yea I say unto you fear him The Second Duty which our Saviour presses upon his Disciples is that of Holy Courage and Resolution As if Christ had said The Preaching of the Gospel will stir up many Enemies against you which will malign and oppose you vex and persecute you but I say unto you fear them not who can only kill the Body but fear him who if you fail in your Duty can cast both Body and Soul into Hell Here Note 1. an unwarrantable fear condemned and that is the sinful servile slavish fear of Man Fear not them that can kill the Body 2. An holy awful and prudential fear of the Omnipotent God commended Fear him that is able to kill both Body and Soul 3. The Persons whom this Duty of fear is recommended to and bound upon Disciples Ministers and Ambassadors all the Friends of Christ They not only may but ought to fear him not only for his greatness and goodness but upon the account of his punitive Justice as being able to cast both Soul and Body into Hell Such a fear is not only Lawful but Lawdable not only Commendable but Commanded and not misbecoming the Friends of Christ The Ministers of God may use Arguments from fear of Judgments both to disswade from Sin and to perswade to Duty It is not unsuitable to the best of Saints
be thou planted in the Sea and it should obey you Here our Saviour tells his Disciples that if they have the smallest degrees of true Faith lively operative Faith it will enable them to perform this difficult Duty of Forgiving Injuries and all other Duties with as much facility and ease as a miraculous Faith would enable them to remove Mountains and transplant Trees Learn That there is nothing which may tend to the Glory of God or to our own Good and Comfort but may be obtained of God by a firm exercise of Faith in him All things are possible to him that believeth 7 But which of you having a Servant ploughing or feeding Cattel will say unto him by and by when he is come from the field Go and sit down to meat 8 And will not rather say unto him make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9 Doth he thank that Servant because he did the things that were commanded him I trow not 10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do The Design and Scope of this Parable is to shew that Almighty God neither is nor can be a Debtor to any of his Creatures for the best Services which they are able to perform unto him and that they are so far from meriting a Reward of Justice that they do not deserve a return of thanks three Arguments our Saviour makes use of to evidence and prove this 1. In respect of God who is our absolute Lord and Master and the Argument lies thus if Earthly Masters do not owe so much as thanks to their Servants for doing that which is commanded them how much less can God owe the Reward of Eternal Life to his Servants when they are never able to do all that is commanded them in a perfect and sinless manner 2. In respect of our selves who are his Bond-servants his Ransomed Slaves and consequently we are not our own Men but his who hath redeemed us and accordingly do owe him all that Service yea more then all that we are able to perform unto him and therefore whatever Reward is either promised or given it is wholly to be ascribed to the Master's Bounty and not to the Servants Merit 3. To Merit any thing by our good Works is impossible in regard of the Works themselves because all that we can do altho' we did do all that is Commanded us is but our Duty The Argument runs thus to bounden Duty belongs no Reward of Justice but all the Service we do perform yea more than we can perform to God is Bounden Duty therefore there is due unto us no reward of Justice but of free Mercy From the whole Note 1. That we are wholly the Lord's both by a right of Creation and Redemption also 2. That as his we are so him we ought to serve by doing all those things which he hath Commanded us 3. That when we have done all we are to look for our Reward not of Debt but of Grace 4. That werâ—â—ur Service and Obedience absolutely Perfect yet it couâ—d not merit any thing at the hand of Justice When ye have done all say c. 11 And it came to pass as he went to Jerusalem that he passed through the midst of Samaâ—ia and Galilee 12 And as he entered into a certain Village there met him ten men that were Lepers which stood afar off 13 And they lifted up their voice and said Jesus Master have mercy on us Observe here 1. Tho' the Samaritans were bitter Enemies to the Jews and had been guilty of great incivility towards our Saviour yet our Saviour in his Journey to Jerusalem balks them not but bestows the favour of a Miracle upon them Civil Courtesy and Respect may and ought to be paid to those that are the professed Enemies of us and our Holy Religion Observe 2. Tho' the Leper by the Law of God was to be separated from all other Society God thereby signifying to his People that the Society of those that are spiritually Contagious ought to be avoided yet the Law of God did not restrain them from Conversing with one another accordingly these Ten Lepers get together and are Company for themselves Fellowship is that we all naturally affect tho' even in Leprosy Lepers will flock together Where shall we find one Spiritual Leper alone Drunkards prophane Persons will be sure to Consort with one another why should not God's Children delight in an Holy Communion when the Wicked joyn hand in hand Observe 3. Tho' Jews and Samaritans could not abide one another yet here in Leprosy they Accord here was one Samaritan Leper with the â—ewish Common Sufferings had made them Friends whom Religion had disjoined Oh what Vertue is there in Afflictâ—â— to unite the most alienated and estranged Hearts Obserâ—â— 4. These Lepers apply themselves to Christ the great Physician they cry unto him for Mercy with respect to their Afflictions they jointly cry they all lifted up their voice with fervent importunity Teaching us our Duty to joyn our Spiritual Forces together and set upon God by Troops Oh Holy and Happy Violence that is thus offered to Heaven how can we want Blessings when so many Cords draw them down upon our Heads 14 And when Jesus saw them he said unto them Go shew your selves unto the Priests and it came to pass that as they went they were cleansed Observe here 1. The preventing Grace and Mercy of Christ their Disease is Cured e're it can be complained of Go shew your selves to the Priests says Christ and in their going they were cleansed they were healed before they could come at the Priests that as the Power that healed them was wholly Christ's so might the Praise be also Observe 2. A twofold reason why Christ commanded them to go to the Priests 1. In Complyance with the Ceremonial Law which required the Leper to be brought to them to judge whether healed or not and if so to receive the Offering prescribed in Token of Thankfulness 2. For the Tryal of their Obedience had they stood upon Terms with Christ and said alas to what purpose is it to shew our selves to the Priests what good can their Eyes do us we should be glad to see our selves Cured but why should we go to them to see our selves loathed Had they thus expostulated they had not been healed what Command soever we receive from Christ we must rather consider the Authority of the Commander than the weight of the thing Commanded for God delights to try our Obedience by small Precepts happy for these Lepers that in obedience to Christ went to the Priests for as they went they were healed 15 And one of them when he saw that he was healed turned back and with a loud voice glorified God 16 And fell down on