Expositions Upon Matthew 1-10, Treatise · Chapter 10 · Section 3

Expositions Upon Matthew 1-10 · Treatise · Chapter 10 · Section 3

p. 787Motives to this Godly fear.

1 Gods fear is a perpetual duty. Some duties are but for a time and then at an end, but this is perpetual. Prov. 23.17. Be thou in the fear of the Lord all the day long. Yea, We are to paſs the time of our ſojourning here in fear. 1 Pet 1.17. Pſal. 19.9. The fear of the Lord endureth for ever. Hence this duty is practiſed by glorified Saints, who in heaven know evil as well as good, but by the fear of God in them, p. 788their wills are eternally determined to the choice of good.

2 It's a principal duty, lying upon Saints above all people in the world. Pſal. 34 11. Fear the Lord ye his Saints; for God is wont to puniſh them more ſorely then other men in this world, when they ſin againſt him. Exod. 23.21. Provoke him not, for he will not pardon your iniquities, Deut. 32.19. Amos 3.2. As men that have more to loſe then others are affraid to offend Princes, ſo the Saints that have more to loſe then the reſt of the world, ſhould be affraid to offend the King of heaven; they may, in caſe they ſin, loſe Gods face, Iſai 50.10. the peace of their conſciences, and be ſmitten with temporal ſtrokes, 1 Cor. 11.32.

3 It's an honourable Character to be a man fearing God. 1 Kings 18.12. It's ſaid of Obadiah, That he feared the Lord from his youth. Job 1.1. Job was a man fearing God and eſchewing evil. Hananiah, Neh. 7.2. Cornelius feared God, and all his houſe feared God. Yea a woman that feareth the Lord ſhe ſhall be praiſed, Prov. 31.30.

4 The children of God have found much comfort in this grace. Neh. 1.11. Let thine ear be attentive to thy ſervants that deſire to fear thy Name. Yea, when they finde no other grace in their hearts but this grace, yet are they commanded to ſtay their hearts herein, Iſai 50, 10. Contrarily they have been much troubled if they have found either a want or a decay of this grace.

5 Gods fear, as at other times, ſo eſpecially in evil times, is a principal treaſure to good men. Iſai 33.6. The fear of the Lord is his treaſure. The meaning of the place is, from Gods fear ariſes all proſperity to ſupply us, as out of a treaſure ariſes money to ſupply our needs.

6 Gods fear is the moſt watchfull affection, as being converſant about danger. How often would temptations captivate us, were it not for this in-dwelling grace in Saints? Jer. 32.40. This grace doth as it were ſtand Centry for the ſoul, Pſal. 119.11.

p. 7897 The attributes wherein God ſtands related to us.

1 His power and juſtice, Job 37.23, 24. He is excellent in power and judgement and plenty of juſtice, men do therefore fear him.

2 The pitifull affection or diſpoſition God bears to them that fear him. Pſal. 103.13. As a father pities his children, ſo the Lord pitieth them that fear him. Pſal. 147.11. The Lord taketh pleaſure in them that fear him: in what ever Nation ſuch Saints be (God being no reſpecter of perſons) they are accepted of God with a favourable reſpect, Acts 10.35.

8 The relations wherein we ſtand ingaged to the Lord;

1 Of ſervants. If earthly ſervants muſt have a fear of their maſters according to the fleſh, Eph. 6.5. ought not we to the Lord? Hence the Lord expoſtulates, Mal. 1.6. If I be a maſter where is my fear?

2 Of children. What dutifull child ſtands not in fear of offending his father? Heb. 12.9. We gave earthly parents reverence, ſhall we not much rather be in ſubjection to the Father of Spirits and live?

9 Gods fear ſweetens a low condition. Prov. 15.16. Better is a little with the fear of the Lord then great revenues and trouble therewith; that is, then great revenues got with a wounded and troubled conſcience, Pſal. 37.16.

10 Such men as fear God are bleſſed. Prov. 28.14. Bleſſed is the man that feareth alwayes. They are often bleſſed in this world (eſpecially when a delight in Gods law is joyned therewith, Pſal. 112.1. Bleſſed is the man that feareth the Lord, his ſeed ſhall be mighty upon earth, wealth and riches ſhall be in his houſe, &c. Alſo in the world to come they are bleſſed, Rev. 11.19. When the time comes that the dead ſhall be judged there is a reward to be given to all that fear Gods Name both ſmall and great.

Come we to the ſecond thing, viz. The true fear of God, where it is, eats out the fear of men; we ſee it in Moſes parents, Moſes himſelf, in the Mid-wives, Exod. 1.19. p. 790in Shadrach, Meſhech and Abednego, Pſal. 27.1.

3 The third point, is, God is able to deſtroy ſoul and body in hell. This is called the ſecond death, Rev. 20.6. called a double deſtruction, Jer. 17.18. The bodies of all that are in the graves ſhall come forth. John 5.28. They that have done evil to the reſurrection of damnation: death and grave gives them up, and they are caſt into the lake of fire, Rev. 20.14, 15.

Qu. Whether there be material fire in hell?

Anſw. It ſeems to me there is, or that which is full as terrible or more terrible. This fire of hell is often mentioned, as Matth. 5.22. Who ſhall ſay, Thou fool, ſhall be in danger of hell fire, Matth. 13.40. At the day of judgement the tares are burnt in the fire. Into this fire, offending members are caſt, Matth. 18.18, 19. To this everlaſting fire the goats are adjudged, Matth. 25.41. In this fire thoſe that worſhip the Beaſt are tormented, Rev. 14.10. and the Sodomites at preſent ſuffer the vengeance of eternal fire, Jude 7. Yea into this fire are caſt every unfruitfull branch, which brings not forth fruit, he is hewen down at preſent and ſhall be caſt into the fire hereafter, Matth. 3.10. Yea every man that lives and dies out of Chriſt is caſt into this fire. John 15.6. If a man abide not in me, he is caſt forth as a branch that is withered, and men gather them and caſt them into the fire and they are burned.

Now for hell fire, it's 1 Unquenchable. Iſai 30.33. Tophet is prepared of old, yea for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord, like a ſtream of brimſtone, doth kindle it. Mark 9.43, 44, to v. 49. It's five times mentioned that the fire is not quenched, that we may not look upon it as an idle repetition, but a thing much to be noted by us. In this fire the rich man was tormented, Luke 16.24.

2 It's moſt terrible. We reade of terrible fires, as that which came upon Sodome, that which came upon the two hundred and fifty, Numb. 16.35. the fires that deſtroyed p. 791the two fifties and their companies, 2 Kin. 1.10, 12. but no fire terrible as this; if it be a terrible thing to ſee a Martyr to be burnt, how terrible is it, how terrible ſhould it be, to ſee millions of ſouls going into this unquenchable fire?

3 It's univerſal both in ſoul and body.

Obj. But if it be material fire, how can it not be quencht, ſeeing that material fire we ſee in a while ſpends it ſelf?

Anſw. Do we not finde, Exo. 3.2, 3. that the buſh burned but was not conſumed. Though all clothes wax old, yet in the wilderneſs, by Gods power, their clothes waxed not old; ſo God can by his power keep the fire of hell unquenchable. See Iſai 30.33. Whereas ſome ſay, If there be material fire, how can the ſouls of men be tormented therewith, being that bodily things cannot work upon ſpirits?

Anſw. This is to draw things to the ſcantling of our reaſon; beſides we ſee bodily tortures in this life work upon the ſpirits in the ſame bodies, and why not in hell can the power of God make the fire to afflict the ſoul? Beſides till the day of judgement there is a never dying worm. At the re-union of ſoul and body, it's no difficulty to conceive how the wicked ſhall be tormented in endleſs fire.

It is not ſafe to leave the plain letter of the Scripture to allegorize, and whether the opinion of metaphorical fire in hell hath not been an introduction of that opinion of the Quakers, viz. That there is no other hell but what is within us, I leave to your conſideration, and ſo by contraries, no other heaven.

V. 29, Are not two Sparrowes ſold for a farthing? and one of them ſhall not fall on the ground without your father.

V. 30, But the very hairs of your head are all numbred.

V. 31. Fear not therefore, ye are of more value then many Sparrowes.

Chriſt had ſhown ſundry dangers to which his Diſciples p. 792would be expoſed: the laſt mentioned was, killing of their bodies, to which Chriſt gives conſolations, as,

1 They could not kill their ſouls.

2 That there is a providence that reaches to the ſmalleſt creatures, even to the Sparrowes, much more will it reach to them. If it reach to the hairs of their head, then will it reach to their lives much more.

Are not two Sparrowes ſold for a farthing] Luke 12.6. ſaith, are not five ſold for two farthings, as if one were of no price.

And one of them ſhall not fall on the ground] Epicures deny the providence of God; Ariſtotle ſhuts it up in the heaven, ſo do the wicked, Job 22, 13, 14. look upon God as walking in the circuit of heaven, and that he cannot judge through the dark cloud. Some have thought this providence hath been employed about univerſal things, but not about particulars, ſome have thought it hath been employed about men, but not about beaſts, becauſe of that ſaying, 1 Cor. 9.9. Doth God take care of Oxen? which muſt be underſtood comparatively, for God takes care of man as of one of the creatures next to himſelf, the beaſts are cared for as appointed for the uſe of man. And that this providence reaches not onelyonly to kindes but to individuals, we ſee in the Text, in that one of them falls not to the ground without God.

Shall not fall on the ground] That is, ſhall be ſhot or periſh. The birds live and flye in the ayr; when they dye any way they fall to the earth.

Without your father] That is without the will, decree, providence and appointment of your Father. God hath fore-appointed all men in a certain bound, when they ſhould be born, when they ſhould dye, by what name they ſhould be called, and what office they ſhould uſe, and after we are born he offers thoſe things preſent, that ſo we may uſe them, Luth. Tom. 3.268. Chriſt argues from the leſs, viz. If God have ſuch care of Sparrowes, how much care will he p. 793have of you? Seeing he is your father, not the father of Sparrowes, therefore he will not ſuffer you to be kill'd by perſecutors unleſs it be to reward you with an everlaſting happy crown, & for the good of others, & there's nothing without his preſcience and providence can happen unto you, therefore do not you fear the rage of perſecutors. Beſides, you are redeemed with my blood, which Sparrowes are not.

The very hairs of your head are all numbred] You that are not onelyonly common men, but in covenant with me, and ſome of you publiſhers of my truth. A hair is taken for the ſmalleſt thing. 1 Sam. 14.45. The people told Saul, when he would have put Jonathan to death, there ſhall not an hair of his head fall to the ground, that is, he ſhall not have the leaſt hurt: Luk. 21.18. Acts 27.34. Paul encouraging the paſſengers in fear of death to eat, tells them, there ſhall not an hair fall from the head of any of them, that is, not the leaſt perſonal hurt.

Obſ. There is not onelyonly a general providence in the world, but a ſpecial providence God hath to every individual creature.

This providence is, 1 Ordinary, when God governs the world and all things in it according to the order and Laws ſet by him in the creation, without taking advice of any creature. I have oft endeavoured to preſcribe to God certain ways which he ſhould uſe in the government of his Church and other things, I ſaid, ah! Lord, I would have it done in this order, this event, but God did altogether the contrary, from that which I had requeſted, then did I think, but my counſel is not ſtrange from the glory of God, but will conduce much to ſanctifie his name. It's well thought, but doubtleſs God laught at this my wiſedome, and ſaid, Go too, I know thee to be wiſe and learned, but it was never my manner that Peter or Martin ſhould teach, lead, form, govern me, I am not a paſſive God, but an active. Luth. Tom. 4. in Gen. fol. 56.

p. 7942 Extraordinary, when God works againſt or beſides his appointed order, as in dividing the waters of the red Sea.

Reaſ. 1 Becauſe all things, yea the moſt contingent things in the world, are ordered by it, as the falling of a tyle, Exod. 21.13. the flying of the head of the ax from the helve, and killing a man, Deut. 19.5. yea the ordering of a lot, Prov. 16.33.

2 The order of things in the world prove it. 1 Natural order, the motions of the heavens, the Sun warms the earth, the ayr moiſtens it, the earth brings forth the graſs, the beaſts feed on it, and man feeds on them. Look on the fowls, God appoints them their reſidence, Pſal. 104.17, 18. and ſo doth he for other creatures. Yea, the fowl knows her appointed time, and changes her country according to the ſeaſon of the year. That there's a place appointed for the waters that they may not overflow the earth, Pſal. 104.7, 8, 9. that there are ſprings of waters in the Valleys to give drink to the beaſts of the field, v. 10. that there ſhould be an intercourſe of light and darkneſs, that the wilde beaſts ſhould get them to their dens on the day time, that man may follow his work, that there ſhould be ſuch proviſions made for all the inhabitants of the world, all this proves to us a providence.

2 Politick order. In Courts of Juſtice one Officer depends on another, as wheels in a clock, and moves not without the firſt wheel. How many thouſands are provided for in their ſeveral trades one depending upon another? How hath God made the City to depend upon the Country, and the Country upon the City? how do all creatures move at his command, as ſoldiers at the command of the General?

3 From the reaſonable actions God puts into unreaſonable creatures, Prov. 6.6, 7, 8. the Piſmire having no guide, over-ſeer, nor ruler, provideth her meat in the ſummer, p. 795Jer. 8.6, 7. the Stork, Crane, Swallow, know their appointed time. Who hath put wiſdome in their inward parts? Job 38.36.

4 Should God not take care of things below, it's either becauſe he will not, or cannot, or knowes them not, but to affirm any of theſe were blaſphemy.

5 In his proviſion he makes for all creatures, Pſal. 145.15. The eyes of all wait on thee, and thou giveſt them food in due ſeaſon; thou openeſt thy hand and ſatisfieſt the deſire of every living thing, Pſal. 104.28. That thou giveſt them they gather, thou openeſt thy hand, they are filled with good; v. 30. Every Spring God renues the face of the earth, Pſal. 147.9. He giveth to the Beaſt his food, and to the young Ravens which cry, compared vvith Job 38.41. See Job cap. 36, 37, 38, 39.

6 In ordering the ſins of men for his own glory and good of his Church. The envy of Joſephs brethren for the advancement of Joſeph, and the preſervation of Jacobs poſterity. The treaſon of Bigthan and Tereſh for the advancement of Mordecai. Cyrus his ambition for the Churches deliverance. Titus Veſpaſian, who perſecuted the Chriſtians at Rome, God orders his paſſion, that he goes to revenge Chriſts death at Jeruſalem. Sennacheribs covetouſneſs and pride to puniſh the hypocriſie of the Jews, Iſai. 10.5, 6, 7. the covetouſneſs of Judas and malice of the devil to accompliſh the work of our redemption.

7 In a ſpecial reſpect to the good of his people. Beſides a general providence in the world, he hath a ſpecial providence for their good. 1 Cor. 9.9. He is the Savior of all, foreign, the preſerver of all, but ſpecially of them that believe, 2 Tim. 4.9, 10. 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to ſhow himſelf ſtrong in the behalf of thoſe whoſe hearts are perfect with him. Zach. 2.8. He that toucheth you toucheth the apple of mine eye

8 In ſnaring the wicked in the work of their own hands p. 796Pſal. 9.16. The Lord is known by the judgment which he executeth, the wicked are ſnared in the work of their own hands. Higgaion, Selah, a thing to be meditated, as Hierom renders it. When Nebuchad-nezzar in his boaſting is bereft of his wits, Herod in his pomp eaten up of Worms, the Philiſtims in their jollity have the houſe fall on them, Judg. 16.30. who will not ſay they are taken in a ſnare?

9 In making wicked men, whether they will or no, to do Gods will, Acts 4.28. To do whatſoever thy hand and counſel had before determined to be done. As in a kennel of hounds every one of them runs according to his natural inclination, yet all of them ſerve the purpoſe of the Hunter. And as in an Army of men, one fights for honour, another for ſpite, another for pay, yet all of them fight for victory for the Prince who ſent them into the field; ſo whatſoever wickedneſs evil men do, they do but ſerve Gods providence and fulfill his will. God ſometimes changes their will, ſometimes ſtops it, by offering conſideration of good or ill, danger or profit, ſo that ſtill he makes their wills ſerve his decree.

Uſe. 1 Acknowledg this Providence in all thy undertakings,God keeps us not onelyonly waking but ſleeping; when we know not that we live, then he obſerves our dreams; in oppoſition of that tenent, that God conſiders nothing but himſelf, and is onelyonly delighted in the beholding of himſelf. in thy appointing future buſineſſes. James 4.15, 16. Go to ye that ſay, We will go to ſuch a City, and buy, and ſell, &c. Prov. 3.6. In all thy ways acknowledg him and he ſhall direct thy ſteps. So did Eleazar for his Maſter Abraham, Gen. 24. that he might get a Wife for Iſaac, but yet Eleazar did not neglect the uſe of means, he that rightly looks to Gods providence is moſt carefull to uſe means. When thou findeſt a treaſure in digging of a field, when thou eſcapeſt a fall in walking on a plank, was it not God who brought thee to the one, and ſaved thee from the other.

2 Not to fear men to the balking of duty, ſeeing Gods provicence takes care of us: this ſtayed Davids heart, when at Ziglag his Souldiers were at the point of ſtoning p. 797him, 1 Sam. 30.6. He encouraged himſelf in the Lord. Beſides, what ever evils befall us, God can turn them for our good; as in Joſephs caſe, he ſaith to his Brethren, Ye meant it for evil, but God meant it for good. Loſs of goods hath proved a gain of grace, Heb. 10.34. Reſtraint of outward liberty a means to ſet the conſcience free, Acts 16.25. Diſgrace a motive for God to manifeſt his approbation, torment an occaſion of eaſing the minde, Heb. 11.35.

3 Look on God, not onelyonly as the cauſe of the being of things, but the cauſe of their not being. That the fire did not burn the three men, Dan. 3. nor the hungry Lions devour Daniel, why men favour us not, and why their hearts are turned againſt us, Pſalm 105.25. God hath a work in men hearts, as in Abſalom who refuſed the beſt counſel. Nothing is ſo high that is above his providence, nothing ſo low that is beneath it; nothing ſo large but is bounded by it, nothing ſo little that he overlooks it, nothing ſo confuſed but he can order it, nothing ſo bad but he can draw good out of it, nothing ſo wiſely plotted but he can ſupplant it, nothing ſo unpolitickly carried, but he can give a prevailing power to it: both is to be taken heed of. Be not proud of thy wiſdom and counſels, if they ſucceed not, do not deſpair, becauſe God governs and proſpers the errours of the godly. I have often committed the greateſt raſhneſs and follies, but I did it not with a deſire to hurt, but unwiſely deſiring to counſel faithfully, hence I prayed that God would amend my errour. Luth. in Gen. 27.

4 Exhort to reſign up all our actions to God in times of ſuffering, 1 Peter 4.19. Let them that ſuffer according to the will of God commit the keeping of their ſouls unto him in welldoing, as into the hands of a faithfull Creatour. When we have a Jewel in times of danger, we truſt it in the hand of a father, let us in ſuffering times leave our ſouls with God. Let us alſo in the diſpoſal of our conditions ſubmit to poverty, p. 798diſgrace, impriſonment, baniſhment, death, even as the Lord in his providence ſhall pleaſe to diſpoſe of us. Even as the Patient doth to his Phyſician, who hath ſeen his Water or felt his Pulſe. All the afflictions wherewith Saints are afflicted, are no other thing than a pleaſant and ſweet play, wherewith God plays with us as a father with his little ones, whom he bids do ſomething above their ſtrength, which when they endeavour diligently to do the father alſo puts to his hand. Luth. in Gen. 43.

V. 32. Whoſoever therefore ſhall confeſs me before men, him will I confeſs before my Father in Heaven.

Here's a third Reaſon not to fear death, becauſe he that confeſſes Chriſt, even to loſs of Life, Chriſt will confeſs him before his Father. See Rev. 2.13.

Queſt. What Confeſſion is here meant?

Anſw. Habitual in the purpoſe of the heart, for it's not enough to confeſs Chriſt in one act onelyonly.

2 Seaſonable Confeſſion with the mouth. When men ſhall oppoſe or deny Chriſt and his Truth, or when Tyrants ſhall examine us of our Faith, we ſhall unmoveably and conſtantly profeſs our belief in Chriſt, and our cleaving to his Truth, even to death and tortures.

Be we exhorted to confeſs Chriſt before men.

3 Properties in Confeſſion. 1 Let it be with boldneſs, Mark 15.33. 1 Tim. 4.16.

2 Plain, without any equivocation. So Peter and John anſwered the Council, Acts 4 7.

3 With meekneſs and fear, 1 Peter 3.15. See this fully in my Treatiſe of Denial of Chriſt, p. 27.

V. 33. But whoſoever ſhall deny me before men, him will I deny before my Father which is in Heaven.

Chriſt doth not here mean actual denial, for Peter denied Chriſt, yet is in Heaven. And ſo Bilney the Martyr and many others under temptation, ſo denied Chriſt, yet ſtuck to him in the habit and purpoſe of their hearts, but Chriſt p. 799means habitual denial of Chriſt in the purpoſe of the heart, when a man for the ſaving of his Lands, Liberty or Life, will deny Chriſt or any part of his Truth. Actual denial of Chriſt is dangerous though but in one act, eſpecially when the ſoul hath time to deliberate, and for ſuch a treachery God is wont to fill the ſoul with horrour, that a man would give all the world to be eaſed of it, as in Spira, &c. how much more dangerous is habitual denial?

Chriſt is denied, 1 Silently, when perſons can hear the Truth ſpoken againſt, his Servants railed on, Idolatry cried up, and they ſit ſtill as if the thing nothing concerned them; againſt this ſee theſe places, Pſalm 119.46. 1 Kings 22.8. Matth. 11.19.

2 Chriſt is denied expreſly, and that, 1 In a vicious Life, Titus 1.16. 2 Tim. 3.5. Jude 4.

2 Chriſt is denied in word, this is, 1 Publickly, when, being asked by the Magiſtrate concerning our Faith, for fear of Priſons or Death we ſhall not acknowledg it, Acts 4.8, 9, 10. This alſo is committed when we preſent our ſelves at worſhip which our own Conſcience judges falſe for the ſubſtance thereof.

2 In private, when we, conferring with men, ſhall for fear of loſs, or hope of gain, deny that Truth we inwardly acknowledg.

3 Chriſt is denied in writing, when we ſhall ſubſcribe to any thing as truth, which we are perſwaded in our conſciences is an errour, or ſubſcribe to the recantation of any truth. Satan may tell you ſuch a thing is ſoon done, but know, that is done in a moment, which may be lamented for ever.

4 Chriſt is denied in worſhip, when we ſhall preſent our ſelves at ſuch worſhip as we loath in our hearts, Hoſea 13.2. Let the men that ſacrifice kiſs the Calves.

5 There is a denial of Chriſt in aſſerting Principles, when for fear of loſs we ſhall withhold the aſſerting of our p. 800Principles, being thereunto called; this was Peters ſin, Gal. 2.12.

6 Chriſt is denied implicitely, when though we do not deny Chriſt in life, word or writing, becauſe we are not put to it, yet we would deny him were we put thereto. We muſt, to mend this, have the purpoſes of our hearts right to forſake all we have for Chriſt: take we heed we deny not Chriſt for Church-communion, John 9. John 12.42.

This denial of Chriſt, as to the acts of it, is twofold.

1 Sudden, when a man is ſurprized on a ſudden, and denies Chriſt, ſo Peter.

2 Deliberate, when a man, notwithſtanding reluctations, checks, and deliberations about confeſſing ſome truth, yet for fear, he ſhall hang back and deny it. See my Treatiſe of Denial of Chriſt, p. 12.

V. 34. Think not that I am come to ſend peace on earth, I came not to ſend peace but a ſword.

Chriſt comes to propoſe another hardſhip his Diſciples ſhould encounter with, to wit, the contentions and oppoſitions, not onelyonly of ſtrangers, but alſo of near relations.

Think not that I am come to ſend peace on earth] Many thought from the miſunderſtanding of that Scripture, Iſai. 11.6. The Wolf ſhall dwell with the Lamb, and the Leopard ſhall ly down with the Kid, and the Calf and the young Lion— they ſhall not hurt nor deſtroy in all my holy mountain; theſe things being promiſed at the converſion of the Jews, or at the Reign of Chriſt here on earth, they lookt to have them fulfilled at his firſt coming in the fleſh, when in ſtead of this expected peace all was on fire by wars and perſecutions: now Chriſt ſpeaks theſe things to them that they ſhould not be offended, when they ſee all things tend to commotion and violence, John 16.4. They ſhall caſt you out of the Synagogues, and whoſoever kills you will think he doth p. 801God good ſervice; theſe things have I ſpoken unto you, that, when the time comes, you may remember that I have ſpoken to you.

Queſt. What peace is this we muſt not think Chriſt to bring?

Anſw. 1 A quiet eſtate free from perſecution and the croſs, 2 Tim. 3.12. John 16.33. In the world ye ſhall have tribulation, but in me ye ſhall have peace. If all the world would ſubſcribe to the Goſpel, it were eaſie to be a Chriſtian, but becauſe the greateſt part is oppoſite to Chriſt and his Truth, therefore we cannot confeſs Chriſt, but we muſt be hated and oppoſed by the world.

2 Chriſt did not bring a peaceable agreement in wickedneſs, Pſalm 94.16. Prov. 28.4. There was a peaceable agreement in thoſe who agreed to build the Tower of Babel, Gen. 11.4. and in Pilate and Herod in perſecuting Chriſt.

3 The peace Chriſt brings is peace of conſcience, John 14.27. Epheſ. 2.17. Rom. 5.1. Chriſt being the Prince of peace brings peace to the hearts of Saints. Iſai 9.6. Col. 1.20. Epheſ. 2.14. and ſlays the enmity betwixt God and us, v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent, Gen. 3.15.

Queſt. What is meant by a Sword?

Anſw. War is not meant, but Separation and Diviſion, as Luke 12.51. the word is foreign, that is, diſagreement in Faith and Religion, and from thence oppoſition and perſecution; diſagreement of underſtanding draws with it a diſagreement of will, as an agreement of underſtanding (eſpecially in the things of Faith) draws with it an agreement of wills. How came the multitude of believers to be of one heart? Acts 4.32. Why, becauſe they were of one minde. Hence 1 Cor. 1.10. that the Corinthians might have no diviſions among them, and might all ſpeak the ſame thing, he beſeeches them that they would be joyned together in the p. 802ſame minde, and in the ſame judgment; as if he ſhould ſay, unleſs that be, there will be diviſions; now for ſuch an agreement it muſt be in very generals, or elſe no two Saints can agree together. Beſides, if there be a defect in unity of opinion, it muſt be ſupplied by a conjunction in the judgment of charity; if this grace be in us, though there may ſome light differences ariſe, yet, as boughs of the ſame tree, being ſevered one from another by windes they ſoon come together again, becauſe they are united in one root: ſo will diſſenting Chriſtians united in Chriſt and in love to one another ſoon come together again.

Queſt. How can Chriſt be ſaid to bring a Sword or contention among men, is not this a ſin?

Anſw. The proper end of Chriſts coming or the Goſpels coming is not to ſet men together by the ears (for what a bleſſed Life ſhould we have would every man obey it?) but by accident; ſo Luke 2 34. Chriſt is ſaid to be for the fall and riſing of many in Iſrael; ſo he is called a ſtone of ſtumbling and rock of offence, which is by accident. 1 Peter 2.8.

2 Chriſt is ſaid to bring a Sword from the neceſſitated oppoſition and ſeparation Saints have to the worlds practiſes.

3 Chriſt is ſaid to bring a Sword, from the ſlanderous calumnies of the World, becauſe they impute that to Chriſt which their own Luſts are the cauſe of. Now this diviſion ariſes,

1 From the contrary diſpoſitions in wicked men and godly. Contraries oppoſe one another. The Goſpell calls for Saints to ſhew humility, ſelf denial, &c. now the principles of the world are contrary.

2 Neither ſide can make abatement of their principles; Chriſt and the Goſpel cannot give ground, wicked men will not, hence ariſes contention.

3 The Goſpel of Chriſt offers violence to Satans Kingdom; p. 803hence the Devil rages himſelf, and inrages his inſtruments: as the Princes of the world when a Foreign Prince invades their Territories, arms his ſubjects againſt that Prince, ſo doth Satan ſtir up inſtruments againſt the Saints of God and Preachers of his word, Acts 14.1, 2, 4. Acts 16.19. Acts 17.4, 5, 6. Acts 19.24. Acts 22.22. Acts 24.5. Acts 28.22. Let the Devil alone, he will let you alone, Luke 11.20, 21. But if once you aſſail him, then look for ſore oppoſition, Pſalm 2.1, 2, 3. The nations will rage, and the Kings of the earth ſtand up againſt the Lord: this is the cauſe why Antichriſt makes war with the Saints of the moſt high, Rev. 14.7, 8.

4 Saints count the Goſpel wiſdom, the world counts it fooliſhneſs: if thou art a King, or Prince, or Teacher of Churches, and ſeriouſly embraceſt the word, the world will count thee mad and fooliſh, Luth. Tom. 4.140.

Uſe. To apply this, 1 Think not that to be truth, becauſe all are in peace, Jer. 5.31. The Prophets propheſied falſly, and the Prieſts bear rule by their means, and the people love to have it ſo.

In a Family or City when all went in one way of prophaneneſs, all were in peace, but if ſome of them by Gods grace ſhall be called home, Oh what a ſtorm doth Satan ſtir up againſt them? Peace is a ſingular bleſſing, yet better there ſhould be thouſands of tumults and ſeditions, then that either Satan ſhould hold the ſouls of men in peace, or that errour and confuſion ſhould be throughout the Churches.

2 Exhort. 1 Wonder not at the factions and diviſions in Towns, Churches and Families, about matters of Religion Chriſt hath foretold it: as Iſhmael perſecuted Iſaac, Gal. 4.29. ſo is it now. Chriſts kindred thought he was mad, Mark 3.21.

2 Exhort. Carry wiſely under oppoſitions made againſt thee for the truths ſake. 1 Arm thy ſelf with patience againſt p. 804their revilings, ſo did Chriſt 1 Pet. 2.21, 23. anſwer their reaſons but paſs by their railings. If we muſt not rail againſt the Devil, much leſs againſt oppoſers of truth, 2 Tim. 2.25, 26.

2 Confute their oppoſitions by the holineſs of your lives, Many arguments how ſtrong ſoever will not do the cauſe of God ſo much good, as one ſcandalous practice doth it hurt. 1 Pet. 2.12. Let your converſation be honeſt among the Gentiles, that whereas they ſpeak againſt you as evil doers, they may, by your good works which they ſhall behold, glorify God in the day of viſitation.

3 Do not unboſome your ſelves to them who are contrary to you in point of religion. Many out of love of ſinfull correſpondency make unhappy diſcoveries this way. Mic. 7.5. Truſt not in a friend, put not confidence in a brother.

4 Beware of purpoſing to turn back into the waies of errour becauſe of the oppoſition we finde in Gods wayes. If once we put our hand to Gods plow we are not to look back Luke 9.62.

5 Beware of a cowardly giving way to the oppoſers of the truth. Jeremy complained there were ſome were not valiant for the truth, Jer. 9.3. Contrary, Paul would not give place by ſubjection to the falſe Teachers, no not for an hour, Gal. 2.5. that the truth of the Goſpel might continue. If any man ſhould intrench upon your names, eſtates, relations, you would contend againſt them, and not ſpare your purſes in this caſe, let us be like minded in matters of Religion, ſo Nehemiah, c. 6.9, 11, 15. To this the Apoſtles exhort, Phil. 1.27, 28. Jude 3. It was well ſaid by Luther, I will not fly (God aſsiſting) nor leave the word of God in the front of the battel; I had rather burn among the living coals then ſtink halfe alive if not altogether dead. Reaſon thus, either the cauſe is Gods or not, if not, why ſtir we a foot in it? if it be, why go we not thorow with it?

6 Let all that are godly be united among themſelves, if p. 805not in a ſame opinion, yet in a charitable affection, and united conjunction, to oppoſe wickedneſs, and to ſtand for holineſs. Divide and overcome was the old maxime.

There's a ſtory of a Father that gave a quiver of arrows to his ſons, and bad them break them, being united in the quiver, but they could not; he bad each of them after to take out a ſingle arrow, and then any one of them could break them: he made the application, that, ſo long as his ſons were united, none could hurt them, but when diſjoyned and ſevered one from another, they became a prey to all. I may apply this fitly to all Saints who are the ſubjects of the worlds rage. Pſalm 133.1.

3 Uſe. Conſolation to ſaints under much oppoſition. They in this world have little peace, but in heaven there remains a reſt for them, Heb. 4.10, 11. Rev. 14.13. Yet as the weather-beaten mariner in ſight of his Haven is comforted in the hopes of his arrival therein, where he ſhall have an end of all ſtorms, ſo we being toſſed under a continual ſtorm, ſhould comfort our ſelves by faith and hope in the haven of our reſt. To theſe contentious perſons that obey not the truth, but oppoſe the profeſſors of it, there will be tribulation, Rom. 2.7, 8. but to thee, who by a patient continuance in well-doing, goes on, there will be peace. Chriſtians are apt ſometimes to grow paſſionate under the oppoſitions of the world, Jer. 15.10. Woe is me, ſaith Jeremy, that thou haſt born me a man of contention and ſtrife to the whole earth, but this is our comfort, 2 Theſ. 1.6, 7. It is a righteous thing with God to recompenſe tribulation to them that trouble you, and to you who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from heaven with his mighty Angels.

V. 35. For I am come to ſet a man at variance againſt his father, and the daughter againſt her mother, and the daughter in law againſt her mother in law.

Obj. But what ſeems more monſtrous then this Text? p. 806Chriſt ſeems to overturn all Laws which ordain honour and love of children to their parents, Chriſt contrary comes to ſet them at variance.

Anſw. The neareſt end of Chriſt his coming was by his doctrine to unite hearts, but the ſeparation mentioned here was an accidental end. The world cannot indure the Goſpel, but hate all that receive it; ſo that the argument is, he that ſtirs up ſtrife and variance is guilty of ſin, but Chriſt doth ſo, therefore he is guilty of ſin.

Anſw. The propoſition is true by it ſelf, the aſſumtion is true onelyonly by accident; elſe its falſe, for what a bleſſed peace ſhould we have would every man receive the Goſpel?

Obj. Its ſaid of John Baptiſt, He ſhall turn the hearts of the fathers to the children, and the diſobedient to the wiſdom of the juſt.

Anſw. This is the proper end of the Goſpel, if wicked men hindred it not, but the contrary through wicked mens malice oft falls out. Gods children may retort thoſe words which Eliah did to Ahab, to the wicked of the world, 1 Kings 18.17, 18. Art not thou he that troubles Iſrael? Eliah anſwered, I have not troubled Iſrael, but thou and thy fathers houſe, in that ye have forſaken the commandment of the Lord: as Joſhua ſaid to Achan, Joſ. 7.25. Why haſt thou troubled us? the Lord ſhall trouble thee this day. The cauſe why the world troubles the Saints, is, becauſe they witneſs againſt their evil, John 7.7. The world cannot hate you, but me it hateth, becauſe I teſtifie of it, that the works thereof are evil. There's no bond ſo ſtrait which the Goſpel will not break in ſunder through the corruption of wicked mens hearts. See it, Jer: 12.6. For even thy brethren and the houſe of thy father, even they have dealt treacherouſly with thee, they have called a multitude after thee, believe them not though they ſpeak fair words unto thee. One part of the trial of Chriſtians is to be exerciſed with contentions when the Lord calls his p. 807people from the wicked of the world. 2 Cor. 6.15, 16, 17. Come out from among them, and touch not the unclean thing, and I will be your God and ye ſhall be my ſons. The world thinks this an intolerable wrong to make a departure, the mother is angry with her daughter for it, and the daughter with the mother, yea ſometimes a Church with a member, and caſts him out for this, becauſe he will preſerve his conſcience pure. Church-communion is an high priviledge, but to ſin againſt conſcience is too high a price for it.

V. 36. And a mans foes ſhall be they of his own houſhold.

Chriſt had in part ſet forth the variance the Goſpel brings, not of it ſelf, for Chriſt is the Prince of peace, Eſa. 9.6. The Goſpel of it ſelf is the word of reconciliation, 2 Cor. 5.19. Believers are the children of peace and follow after it, 1 Pet. 3.11. but by accident, in that wicked men will not ſuffer their ſuperſtitions and wickedneſs to be reproved, he comes to cloſe up all, that a mans enemies ſhall be they of his own houſhould. The unconverted wife or ſervant will oppoſe the converted husband and maſter, as Chriſt had prepared his Diſciples in the former verſe againſt the enmity of kindred and neighbours, which words were in part taken out of Jer. 9.4. Take ye heed every one of his neighbour, and truſt ye not in any brother, for every brother will utterly ſupplant; and every neighbour will walk with ſlanders. So now Chriſt prepares his Diſciples againſt all enmity which ſhall be in their own houſes. Some times the childe is angry with his father, becauſe he keeps him in from prophaneneſs, the ſervant is angry with his maſter and will not tarry with him, becauſe he is too ſtrict: how oft doth the husband riſe againſt the wife? for this Jobs wife upbraided her husband with the buſineſs of his integrity, Doſt thou yet retain thine integrity? Michal ſcoft at David for his dancing before the Ark, 2 Sam. 6.

V. 37. He that loveth father or mother more then me, is p. 808not worthy of me, and he that loveth ſon or daughter more then me, is not worthy of me.

Here is a conſolation againſt the former evil, to wit, he that ſhall leave relations and friends for Chriſt, Chriſt vvill count ſuch a man vvorthy of him. Chriſt adds theſe vvords [above me] leaſt any ſhould think Chriſt to forbid love of parents. Wee may love them but not above Chriſt, if vve doe, Chriſt vvill not think us vvorthy of him, that is, he vvill not account ſuch in the number of his Diſciples. The ſum is, Chriſt vvould have his Diſciples ſuffer all manner of extremities rather then to be taken off from faith and obedience to him, and he that vvill not ſuffer this, is not vvorthy of him, that is he is unvvorthy to be called a Chriſtian, neither hath he any part in his Kingdom of grace or glory. Under father and mother he means all relations whatſoever, whether Magiſtrates, Maſters, Husbands, Kinſmen, Friends, and all the good things we have or hope to have from them, as Wealth, Honour, Lands. It might ſeem very ſharp that we muſt make them who are in the ſame ſociety with us Enemies, Chriſt therefore tells us that upon no other terms we can be his Diſciples, therefore we muſt ſee the price of being Chriſts diſciples. The ſum is, Chriſt is to be loved ſovereignly, and every creature ſubordinately; Luke 14.26. If our love to any creature hinder us from following Chriſt, let us learn to count it dung for Chriſt, Gal. 6.14. Phil 3.8. When a caſe comes that either God is to be denied or a creature, then is a creature to be denied. The reverence of Parents is to be caſt off if it cannot ſtand with the reverence of God: the will of God being known we muſt not diſpute of laws or preſcriptions, but we muſt obey Gods command without any deliberation, becauſe neither the Pope, parents, or Caeſar have this title; I am the Lord thy God. Luth in Gen. 27.

Love is an affection whereby the ſoul is carried out to enjoy ſomething it eſteems to be good. There are three things in love.

p. 8091 Affection, whereby we are inclined to ſome known good.

2 Deſire that we may be united to it.

3 Joy, whereby we reſt in that good thing obtained. Theſe three are in every ordinary ſubordinate good.

But in the ſupreme good all the appetites and affections of Saints are carried ſoveraignly to him, and with much joy reſt in him.

If we love not Chriſt ſoveraignly, we love him onelyonly as a creature, neither is it enough to love the Lord Jeſus better then many things: if there be any thing we love above him or equal with him, whatſoever thing we ſo love we make an Idol. See my treatiſe of the love of Chriſt. To love Chriſt thus, 1 Beware you be not enſnared with the fear of men, or any hardſhips. 2 Nor with favours of men.

V. 38. And he that taketh not his croſs and followeth after me, is not worthy of me.

As in the former Verſe we were to forgo any thing for God, loving him ſoveraignly, ſo are we required to ſuffer any thing for him, loving him undividedly.

He that taketh not his croſs] By croſs he means every affliction that lies in the way of duty, whether it be an office which cannot be had with a good conſcience, or the favour of this or that man. Many give a lift at the croſs, but finding it heavy they let it fall down again. Others think when they have taken up ſome one or few croſſes they have done enough, whereas taking up the croſs is a continual duty. Hence it's put in the preſent tenſe. And Luke ſaith, it's a duty daily to be done, Luk. 9.23. for what week or month is there, but, if a man will be true to his conſcience, he ſhall finde ſome croſs or other lying in his way?

Chriſt doth not mean onelyonly crucifying, or the death of the croſs, which every Chriſtian for Chriſt is called to take up, but alſo Chriſt means all other croſſes. This death of crucifying p. 810was uſual among the Romans, invented by cruelty it ſelf, if Cicero may be believed, among whom the word came to be uſed for all kinde of diſprofit or ſuffering, as the Phraſe abi in malam crucem denotes, and the Latine word crucior. Now theſe words of taking the croſs and taking up the croſs, mentioned, Luk. 9.23. and that of bearing the croſs, Luk. 14.27. are the words uſed in the ſuffering of Chriſt, Matth. 27.32. Mark 15.21. where the word foreign is uſed as the word foreign is, Joh. 19.17. to ſhow, that the manner of calling ſufferings by the name of the croſs was taken from that ſuffering upon the croſs.

So that to take up the croſs is to have a diſpoſition for all manner of ſufferings for Chriſt, whether priſons, death, or baniſhment. So Paul, Acts 20.24.21.13. So Peter, though he went in his own ſtrength, yet the bent of his heart was right, Mark 14.31. Luk. 22.33. Lord, I am ready to go with thee both into priſon and to death.

Chriſt calls theſe ſufferings by the ignominious name of the croſs, that Chriſtians may not expect worldly glory and domination, but rather ſcoffs, and mocks, and crucifyings.

Moreover, in that Chriſt ſaith we muſt take up the croſs, it denotes unto us a voluntary obedience, that we neither fret at God or man who hath been any ways inſtrumental in our ſufferings: this ſhould ſomething quiet our mindes, that as Chriſt adjudges all his Diſciples to the croſs, ſo doth he us to our croſſes, and in that Chriſt ſaith [his croſs] he means not that we ſhould create croſſes for our ſelves, but only take from the hand of God & bear upon our ſhoulders thoſe which the Lord lays on us. We are ready to think our own croſs heavier then others croſſes, but if all the croſſes of the world were laid on an heap, and an equal dividend were made of them, I queſtion whether thy ſhare would not come to more. Some man can bear poverty, but cannot away with infamy or diſgrace. Others will ſuffer p. 811diſgrace but not impriſonment, others impriſonment but not corporal puniſhment, but a Chriſtian that is worthy of Chriſt muſt take up all.