and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
an understanding heart And Prov. 2.2 Apply thine heart to Vnderstanding When Wisdom shall enter into thine heart vers 19. The reason is because God accounts not that Wisdom and Understanding which swims idly in the brain but that which is terminated and is effectual in the heart and therefore as we understand with the heart so also we believe with it saith St. Paul Rom. 10.10 and imagine with it Luk. 1.51 scattered in the imagination of their hearts And remember with it Numb 15.40 that ye seek not after your own heart that ye may remember and do my Commandments But beside these apprehensive faculties and their acts the actions also of the Will are attributed unto the heart as Exod. 25.2 And every man that brings an offering willingly with his heart a willing heart 35.5.21 26 29. So are the Affections also as Desire Psal 10.3 The wicked boasteth of his hearts desire Joy Eccles 11.9 Let thy heart cheer thee and sorrow Eccles 11.10 remove sorrow from thine heart and the rest hitherto referr the thoughts and purposes of the heart Jer. 30.24 and in a word all the issues of Life Prov. 4.23 So that what 's now left for the Soul I answer all these Faculties of Understanding Will and Affections are quoad radicem or radically and originally in the Soul and therefore sometimes attributed unto it Thus the Soul is taken for all that is within us Psal 103.1 though these faculties be all in Scripture given unto the heart either as to the term or fountain or subject of them More specially the Soul is taken for the Will Psal 27.12 Deliver me not over unto the Will of mine enemies Hebrew the Soul Joseph was to bind Pharoahs Princes at his pleasure Hebr. at his Soul Ezech. 16.27 I have delivered thee unto the Will of them that hate thee Hebr. Soul As for the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth properly Reasoning or Discoursing whereby we prepare matter for the Will and Affections of the heart to work upon instead of which word in the parallel Evangelist the Scribe useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding or Consideration Thus the love of God must be shed abroad in our hearts and spread it self extensively over the whole inward man And that it may be as intensively both in the outward and inward man St. Mark and St. Luke add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni valdè tuo with all the virtue power and strength of all these nay with all the redundancy and vehemency of all our power and strength of all our heart of all our soul and all our mind But because it behoves us to perform all righteousness as well outward as inward and we must love not only in heart and word but in the deed also The Chaldee Paraphrast turns it with all thy substance or wealth according to that of the wise man Prov. 3. So that by this time we may conceive what our duty is and what the Lord our God requires of us what else but to employ all our thoughts all our reasonings all our understandings all our imaginations all our memories in the diligent enquiry after and meditation upon the most amiable and lovely nature wayes and works of the Lord our God To will to affect to desire nothing else but God and the doing of his will and that which is for Gods sake or in order unto God and all this with all our vehemency with all our power with all our strength of all our heart of all our soul of all our mind such strength as a man extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst which we ought to put forth in our hunger and thirst after righteousness such strength as he that runs a race would put forth for the winning of the prize such we ought for the obtaining of the incorruptible Crown And this is to love the Lord with all our might and with all that is within us as the Prophet David speaks Psal 103. And when we thus love the Lord our God with all that is within us it cannot be but that all that is without us must needs follow and all be wholly taken up with the same love of God that we love him with all our substance with all our wealth with all we have with all our whole life such strength as a Soldier would put forth to conquer his enemy save his life and gain a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to be thus rooted and grounded in love and that there is such a breadth and length and depth and height of it will appear by many places of Scripture enjoyning it in the same amplitude and unmeasurable measure as we may see in the parallel places Deut. 10.12 and 30.6 2 King 23.3 and other like So also by such Divine Testimonies as import a not loving or hatred of God when any of our love is bestowed upon the Creature without God To which purpose is that speech of our Saviour Luk. 16.13 No servant can serve two masters for either he shall hate the one and love the other or else shall lean to the one and despise the other Hence it is that St. John saith That he that loves the world the love of the Father is not in him 1 Joh. 2. Hence St. James calls such as love the world and yet by all means pretend the love of God Adulterers and Adulteresses because the love or friendship of the world is enmity against God It is impossible that the soul of man should be one and the same with contrary things si adhaeret pulveri fieri non potest ut adhaereat Deo Psal 119. part 4.1 If we mind earthly things our God is our belly Phil. 3. our belly cleaveth unto the ground If heavenly things the true God is our God and we cleave to him In Gods account therefore we cannot be said to love him at all unless we love him with all our heart The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon but they were assured he would be worshipped either alone or not at all The stream of affections and whole bent of the heart and soul can be but one way at once Observ 1. Whence follows that God requires not only a bare speculative knowledge of himself for that a man may have and yet remain still a most ungodly man if he have no more than a speculative knowledge of God for as a man may know what is virtue and vice justice and injustice truth and falshood and yet he cannot according to that knowledge be said to be virtuous or vicious unless he have the love of virtue or vice justice or injustice truth or falshood so a man may know much of God and his Nature yet cannot truly be said to
be a Godly man unless also he love God no more than the Devil himself can be said to be Godly who knows God better than the most learned man And therefore St. Paul though I know saith he all mysteries and all knowledge and have not Charity I am nothing 1 Cor. 13. and the reason is Cognitum est in cognoscente per suam speciem We are carried in our understanding only to the representation of the thing we know but we are carried by love into the very thing it self we love we are only imaginarily united unto the thing we know but really united and joyned unto the thing we love and therefore saith the Prophet They are become abominable according as they loved Hos 9.10 Jer. 2.5 So on the contrary saith St. Paul He that is joyned unto the Lord is one Spirit 2 Cor. 6. As a man that 's hungry may perhaps fansie a kind of satisfaction to his appetite and a man that 's thirsty may imagine a like satisfaction of his thirst but alas these are but dreams as Esay 29.8 it is not a speculative knowledge of God that will fill the hungry soul no it 's a real taste and relish of God If ye have tasted that the Lord is gracious 1 Pet. 2. And he that eateth me shall live by me Nor is it the fansie or thought of God which will satisfie the soul that is athirst for him My soul is athirst for God even for the Living God Psal 41. The soul that hungers and thirsts for God cannot be filled otherwise than with God himself as Psal 36.8 They shall be abundantly satisfied with the fatness of thine house Nor doth the Lord require only that we fear him for perfect love casts out fear whence in our Liturgy we call Gods Service perfect freedom No nor doth the Lord require a barren or dead or devillish faith as St. James calls it which yet many wholly relie on but a faith that works by Love as St. Paul speaks Gal. 5.6 Lastly for I must not stand long in gathering Corollaries observe we hence the integrity of God's Service This Commandment lest any one conceive himself exempt from 't is propounded to him by name in a manner Thou shalt love the Lord thy God c. Both 1. because God looks at a whole People or Nation as if it were but one man And 2. because obedience to Gods Commands is required of every man in particular and therefore answerable hereunto we may frame such a general Exhortation which yet may descend unto every one That we would love the Lord our God with all our heart c. And a most ample field it is wherein quaelibet herba Deum Every Creature speaks the Author of it and invites us to the love of him all the motives which I will make use of may be referred to these Two generals 1. There is nothing more just and reasonable And 2. There is nothing more profitable than to love the Lord our God 1. How reasonable and just it will appear if we consider 1. Gods merit and desert at our hands and 2. our own duty For whether we consider 1. the object here commanded to be loved and that either 1. In himself the Lord or 2. In reference unto us our God or 3. The act of loving him with all our heart the subject required to love the Lord. These and every one of these will yield us reason sufficient why we should love the Lord our God c. 1. As for the Object in it self considered it 's the Lord or Jehovah See Ains in Deut. 6.5 the Essence Nature or Being of God But when I tell you that the Essence or Nature of God folded up in the word Jehovah or the Lord is most lovely in it self it is not mine intent to wind up your thoughts to a Seraphical contemplation of the Divine Nature Such knowledge is too wonderful and denied to Moses himself though he be said to have seen the Lord face to face we must look upon it as on the Sun-beams but so as quenched in the water or as through a glass darkly yet so as the Lord himself unfolded his own Name and Nature unto Moses Exod. 34. in it self most amiable and most lovely The Lord the Lord merciful and gracious long-suffering full of Goodness of Truth keepinging Mercy for thousands forgiving iniquity and transgression and sin What more lovely than this name of Grace and Mercy to Israel to the Church of God being as yet in the nonage and subject unto many failings according to a like speech of St. John unto us and all Christians consideration in the like childhood I write unto you Children that your sins are forgiven you through his Name When the Church is grown up to riper years he propounds the amiableness and loveliness of his Essence and Nature in other Attributes as of Wisdom of Knowledge of Righteousness of Holiness of Truth of Patience of Goodness of Gentleness and the like and all to excite and stir up our Love and imitation of his most lovely Essence Nay Beloved Gods Essence and Nature is the Everlasting Fountain of all Goodness and Loveliness yea Goodness and Love it self 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature there is nothing good amiable or lovely in the whole Creature whether it be Natural Moral or Spiritual which hath not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it the Idea the exemplary subsistence or pattern yea the Original and Fountain of it in God himself as Honour Praise Glory Power Authority Strength Profit Pleasure in a word what ever can be called good Whence it is that no man nor thing can be stiled Essentially Naturally and Originally Good but only God Luk. 18.19 This Consideration that God is the very best Being and the Essentiator or giver of Being to every thing ought to be so prevalent with us that even for this reason were there no more we ought to love love him best and so with all our heart according to our own Rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè if I ought to love that which is good because 't is good I ought to love that more which is better and that the best of all which is the best of all and that is God and for this reason God loves himself Vide Theol. Germ. Especially if we consider to whom he is good surely such he is to us and every one of us and therefore stiled thy God who ever thou art Whether we be considered 1. In our meer natural estate as we are his Creatures or 2. In our estate elevated above meer Nature as his new Creatures And if in our meer natural estate whence have we I beseech you that our meer natural estate to say from our selves or from any Creature or not from God I know not whether I should call it rather
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
and Christ stand in opposition one to other so that he who will come unto Christ must deny himself renounce himself take up his cross crucifie his flesh with the affections and lusts for there is no agreement between Christ and Belial 2 Cor. 6. Repreh That dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disorder in this doctrine concerning self-denial and taking up the Cross and following the Lord Jesus it 's placed in the last place and left to us to do by way of thanksgiving or thankfulness whereas we see our Lord propounds it to the multitude as the first lesson they should learn and practise but the common way is first to know a mans misery secondly his deliverance from it by Christ dying for us whereby he is justified thirdly thanksgiving for that deliverance Self-denial and taking up the Cross and renouncing all ungodliness c. are every where in Scripture so evident that the Devil himself if he would make a body of Divinity he would not leave holiness out but these men have put it in a place that the Devil himself could not have chosen one more to his advantage for when men believe that they are already delivered from their enemies the world the flesh and the Devil and are already justified and saved from their sins will they be forward to repent them of their sins by way of thankfulness will they then think we cut off the offending foot or hand c. such thankfulness so expressed would be very rare but even like unto fidlers and begging strangers that are sometimes but troublesome guests so c. 2. Those hence are to be reproved who think it Religion enough to be Orthodox to hold true Principles and Opinions as if it did suffice herein only to follow our Lord who think the way wherein to follow our Lord consists in tenents without the life 3. They who would pretend to follow the Lord Jesus yet deny not themselves nor take not up their Cross daily Men have soon done with hard duties they take a great deal of pains in self-denial and taking up the Cross and consider not that it 's a daily duty but self-seeking returns the sin returns and oftentimes the latter end is worse than the beginning see examples of this kind some because they have gotten a step or two before others in the way of life Rom. 12.16 become wise in their own conceits the like we read of Vzziah 2 Chron. 26.16 When he was strong his heart was lifted up to his destruction Nay we may say the same of others who have made greater proficiency in Religion than these had done yet self-seeking gets in and endangers the ravelling all they have done Hezechiah when he had attained to so great Grace how was his heart lifted up 2. Exhortation unto that which is our daily duty let it be our argument and subject by our experience in the process of this duty to treat upon it in this our day in this part of the day of our life which yet remains Hitherto I have spoken of this Text or of these words in themselves The words are now to be handled according to their reference unto the former In the 18th verse our Lord requires of his Disciples whom the multitude said he was to which in the 19th verse they answer according to different judgements and in the 20th verse he enquires whom they say he was to whom they answer by St. Peter the Christ of God whom he chargeth to reveil that to no man and gives for reason that the Son of man should be rejected by the Elders and High Priests and Scribes and be killed and the third day to be raised from the dead The reason of this is 1. This he spake to his Disciples for their satisfaction to prevent the scandal and offence which might come upon them by his death 2. And that his hardened and blinded enemies might proceed in their malice and ignorance to do that which God by them had determined to be done for the salvation of men Observ 1. The Lord spake mysteries secrets unto his Disciples which he would not have made known to all men because not qualified but what was of publick concernment and belonged to all men he said unto all If any man will come after me let him deny himself c. whence note we ought to learn to distinguish what and to whom we speak The conjectures of the multitude concerning Christ though otherwise erroneous yet were all honourable some that he was John the Baptist others that he was a Prophet or more than a Prophet or that he was Elias who prefigured the same John the Baptist a zealous Prophet that he was a Prophet of the old ones raised from the dead suppose Elisha who was endued with a double spirit of Elijah and had miraculously fed a multitude as our Lord had done though far short of the Lord Jesus as types alwayes fall short of the truth typified and in all these there was truth for our Lord Jesus was that great Prophet that was to come that great Grace of the Lord which is John that true Elijah God the Lord that true Elisha God the Saviour And so ought we to demean our selves that though we ought to pass through good report and evil report we may gain by our holy conversation a good report among them that are without that they may say no evil of us justly but only good as the multitudes said of our Lord though they knew him not that he was John the Baptist or Elias or one of the old Prophets A word of Consolation to the weak but yet willing follower of Jesus Christ the spirit indeed is willing though the flesh be weak I say persist in that good will 1 Joh. 5.4 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith But alas I find my self too weak to withstand my lusts to deny them too weak to bear the Cross against so strong temptations pray unto the Lord for Divine Power for Divine Virtue for strength from above for patience that through faith and patience we may inherit the promise Let us be exhorted therefore to come after the Lord Jesus Christ to follow him in his way this is the old way wherein all the holy Men and Saints of God have walked even from the beginning Jeremiah implyes it was hidden and lost in his time and therefore he exhorts the people to seek it Jer. 6. and our Lord tells us that few there are that find it and much fewer that walk in it our Lord saith of Abraham that he would teach it his Children to walk in his wayes to do justice and judgement for our invitation hereunto our Lord will go before us and behind us Isa 51. and 58. follow the example of our Lord Phil. 2. Let the same mind be in us 1 Pet. 4. Forasmuch as Christ hath suffered in the flesh arm your selves
the more highly of this had they but experience which God avert of an ataxy and disorderly Anarchy what a monstrous sight it were the head below and the feet or any other part above Ye may observe an hypothesis of this Esay 3.2 5. when God should take away the Governours from his People see what followeth upon it vers 5. The People shall he oppressed every one by another and every one by his Neighbour the Child should behave himself proudly against the Antient and the base against the honourable All disturbance and trouble in the body proceeds from hence the least splinter in the body or humour out of the vessel proper for it a bone out of joint a tooth out of the place c. O how painful are all these The reason is the same in the Body of Christ the Church and in the Body politick Quaelibet res perficitur per subjectionem ad suum superius saith Aquinas as the stone hastens to the Centre it is best there He that resists resists against God so God said to Moses and Adron touching the Conspirators Corah and his Complices besides who resist damnationem acquirunt So to Samuel touching their rejecting him from being judge 1 Sam. 8. Qui vos speruit me spernit Luke 10. A sin abominable like witchcraft audacious and foolish alwayes fruitless contra stimulos calcitrare Most reasonable this is in regard of the higher Powers themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods God himself gives them that name together with his Image in great measure put upon them And the Jews accounted the first five Commandements wherein honour and subjection to all Superiours is commanded in the first Table as proper unto God None of us but would take it hainously that any should prove to us as Plato said Aristotle was to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tryal to some whether they are obedient or no to propound a Precept for some are of that Rebellious disposition that they never think a thing unlawful till it be commanded nor lawful when it is who cannot give Examples of this in the observation of the Ceremonies of the Church c. in keeping fasting dayes The great tryal is that which the Apostle hath therefore saith he pay ye tribute O this toucheth Men to the quick many Men can be content to think and speak highly and reverently of the higher Powers as well they may but when once a Taxe a loan or such like sign of subjection is commanded it goes to their heart then if ever the liberty of the Subject is pleaded for life for life indeed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their money it is their blood their life their soul their all these And there have not been wanting false Prophets the Peoples Creatures in this case to rub the Peoples itching ears to abuse the Scripture to save their Purses and to advise them to stand fast in their liberty This foolish cavil for their sakes that are ignorantly seduced I answered before such a wonderful and horrible things is committed in the Land the Prophets prophesie lies and the Priests bear rule by their means and the People love to have it so and what will ye do in the end thereof Jerem. 5. Hence it is that many silly People are ridden or driven by these Balaams these false Prophets even unto Rebellion against the Lords Anointed who is as an Angel of God obey for conscience sake Yes they say in genere but not in specie Remove subjection unto Infernal Powers remove subjection unto Belial he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they who disobeyed Saul are called expresly the Children of Belial 1 Sam. 10.26 Then let them submit themselves unto Christ let him sit as judge in this case he will guide them by Precept Give unto Caesar saith he the things that are Caesars And by Example God himself also as he stirs up the Spirit of the Governour as Cyrus and gave Saul another heart so also he toucheth the heart of the Subjects Thou subduest the People saith he that are under me Now unto the King Eternal immortal invisible the only wise God be honour and glory for ever and ever Amen NOTES AND OBSERVATIONS UPON ROMANS XV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise the Lord all ye Gentiles and laud him all ye people TWo things there are which render a speech acceptable and graceful 1. That it be true that 's the substance strength and vertue of it 2. That it be seasonably spoken in due circumstance of time place and persons that 's the beauty of it Such a word spoken in due season O how good it is Prov. 15.23 Like apples of gold in pictures of silver or as it may be rendered set in silver sockets precious and weighty words spoken in fit and seasonable time such a seasonable word runs upon the wheels Prov. 25.11 so it is in the Hebrew such I conceive this Text to be 1. A word of Truth none more frequent throughout the Scripture To praise and thank the Lord. 2. A seasonable word it is for 't is the business of the day to praise and thank God So saith our Rule An Ordinance of Parliament for a Publick Thanksgiving The Text is of Thanksgiving and Praising God The Original Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Psal 117.1 whence the Text is taken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by such Greek words as signifie both Praise and Thanksgiving and their natures are the same and an happy conveniency there is whether we respect 1. The object of our Praise and Thanksgiving or 2. The subject place where to be performed or 3. The persons both those who should praise and thank God or 4. Those with whom or 5. Those for whom we should praise and thank him or 6. The set time All meet together or may be understood in the Text. 1. As for the object that we praise and thank God for 't is Peace 't is an Ordinance a day of Publick Thanksgiving for the Peace concluded This is termed in the Ordinance a great Mercy and the object of this praise and thanksgiving in the Text is Mercy vers 9. That the Gentiles might glorifie God for his mercy 2. In respect of the place in all the parish Churches of his Majesties Dominions there 's no place mentioned in the Text but all and every place may be understood for God dwells not in Temples made with hands as saith the Prophet Act. 7.48 49. so our Saviour tells the woman of Samaria that the hour comes and now is when neither in that mountain that she boasted of nor at Jerusalem should men worship the Father Joh. 4. And therefore I will saith the Apostle that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2.8 The Saints themselves are the Temples of God 1 Cor. 3.16 Houses of prayer and praise and thanksgiving as it is said of the latter times Jerusalem
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
Shimei to curse David But how did the Lord command this only by giving occasion to Shimei by Davids low estate to be bold without fear of punishment to curse him for it truly and properly God had given any such command to Shimei to curse David David should have sinned against the Lord in that being now ready to die he gave command to Solomon to punish Shimei for that cause because he cursed him with a most bitter curse 1 Kings 2.8 9. so that had David understood of any such command given to Shimei he should have commanded Solomon to put Shimei to death for obeying Gods command yea had the Lord given any such command to Shimei inwardly or outwardly to curse David God had been properly the cause of cursing and Shimei had been without fault who obeyed the command of the Lord and David had been the only sinner who would have Shimei punished for obeying the command of the Lord but it 's said expresly that God hardened Pharaohs heart and it 's said expresly that God turned the heart of the Aegyptians to hate his people and as expresly it 's said that he commanded Shimei to curse David both which the Lord only gave occasion to do and he only gave occasion to Pharaoh to harden his heart and what occasion was that read the story in Exodus 1. Ye find that the chief occasion was Gods lenity and gentleness and patience and forbearance towards Pharaoh which Pharaoh took as an occasion of hardening himself against all the commands of God by Moses and Aaron and by reason of the favour and mercy shewn to Pharaoh by the Lord which mercy Pharaoh abused The Lord is said to harden Pharaoh as I have shewn so a Father hardens his disobedient child See Examples of this Exod. 8.15 and 9.34 2. Beside Pharaoh considered the punishments inflicted that they were far less than the damage would amount unto from the loss of so many thousand mens labours which he enjoyed for nothing 3. Those plagues also befell his subjects not himself till the very last the death of his first-born so terrified him that he let the people go he then thought himself next 4. And yet another reason he had from his pride he thought it unworthy of him that he so great a King should yield to the commands of another God a God whom he owned not and that to his so great damage and loss and therefore at the first address of Moses and Aaron to him he hardened his heart by these seeming reasons as ye read Exod. 5.1 so that he would not yield to let the people go nor hearkened to the commands nor threats nor plagues inflicted on the Land but hardened himself against them all and in that hardness God left him now if by Gods hardening of Pharaoh we should understand any positive and real infusion impression or imparting of hardness then should God himself be the true cause and author of Pharaohs disobedience and sin which is no less than blasphemy to say yea how can God truly and properly be said to harden Pharaoh or any one in sin which is the consummation of sin when he doth not so much as tempt any one to sin saith St. James chap. 1. howbeit such an operation the Lord had about Pharaoh which did not exclude or hinder Pharaohs hardening of his own heart but if the Lord really and properly had imprinted and made an hardness in the heart of Pharaoh Pharaoh could not truly and properly be said to harden his own heart but necessarily he must yield to Gods over-powering of him and hardening of him and so remain guiltless of all that sin and disobedience wherewith the Scripture every where chargeth him To conclude this let us hear the judgement of one or two of the Fathers who may speak for all the rest Deus indurat corda non impertiendo malitiam sed non impertiendo misericordiam And again Obdurat Deus deserendo non adjuvando so St. Austin and St. Gregory Obdurare per justitiam dicitur Deus quando cor reprobum per gratiam non emollit And truly who impute Pharaohs hardening to God and not to Pharaoh himself they have a worse opinion of God then the Philistines had for they say Why do ye harden your hearts as the Aegyptians and Pharaoh hardened their hearts 1 Sam. 6.6 Observ 3. They whose hearts have been broken by the Law of God and softned by the Grace of the Gospel they may by unwatchfulness and relapse become hardened again if they be not wary The Psalmist Psal 95. exhorted those who by profession were the people of Gods pasture and the sheep of his hands and the Apostle here exhorts such as thought themselves the house of God and Christ yet saith David there and our Apostle here even to such a people Harden not your hearts Observ 4. Note hence the goodness of our God unto us he disswades and dehorts us from hardening our hearts why what disadvantage is it to the Lord that a man hardens his heart If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man saith Elihu Job 35.6 7 8. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it Prov. 9.12 Yet as if the mans hardness much concerned the Lord and he had some notable hurt by it here and elsewhere he affectionately exhorts men from it Why will ye dye O ye house of Israel O do not this abominable thing that I hate Jer. 44.4 Observ 5. The Apostle here as the Psalmist out of whom he quotes these words spake to those who were a divided people Heb. 10.25 and in a dangerous possibility of being hardened and therefore he saith Harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural of such as were obedient and at unity among themselves the Evangelist saith they had but one heart Acts 4.32 and our Saviour Joh. 14.1 and 16.22 and of one mind Phil. 2.2 these were now divided and therefore they have more hearts then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the people are at unity and of one accord among themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and the Jews gloried in those names and would by no means be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a nation though sometimes they are so called but that name they leave for the Heathen and uncircumcised But when they are divided from their God and are schismatical factious and divided among themselves the Lord calls them not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Nation or Heathen as they understood it but Nations or Heathens So Ezech. 2.3 Son of man I send thee to the children of Israel to a rebellious nation The Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their