Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
water its full when it s out of the water nothing remains in it 5 Meditate of what thou reads or hears so do godly men Psal 1.1 So did Joshua cap. 1.8 and David Psal 119.15.148 Those that read and hear much and meditate little are like those that have a sharp appetite after food but by reason of a cold stomack they cannot digest it Meditation is to the soul as digestion to the stomach for want of which the word heard is as a writing writ in the sand which the first blast of wind doth utterly deface 6 As the light of the sun or some other light must meet with the light of the eye before sight can follow so in order to spiritual light God must shine in our hearts 2 Cor. 4.6 Besides the light of wisdom in the soul there must be the light of divine revelation The inspiration of the Almighty gives understanding Job 32.8 I will make known my words unto you Prov. 1.23 Matth. 16.17 Flesh and blood hath not revealed this unto thee but my Father which is in Heaven V. 24. No man can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other yee cannot serve God and Mammon Christ to the end of the chapter sets down 2 things 1 a dehortation from worldliness and carking cares from ver 24. to ver 33. 2 an exhortation to true carefulness ver 33. For the dehortation it is confirmed by divers reasons the first is from the impossibility of serving God and the world or loving God soveraignly and the world soveraignly No man can serve two masters Mammon as Aretius and many others observe is a Syriack word and signifies wealth or as Hesichius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasure This Mammon or wealth is said to be a Lord or Master not as if it were so by nature or in deed but onely in the estimation of men and because it possesses the chief seat in the hearts of earthly minded men Not as if it were unlawful to have Mammon or wealth for Christ bids us make to our selves friends of the Mammon of unrighteousness Luk. 16.9 But he bids we should not make an Idol of it to serve it as covetous men do who set their hearts upon their wealth and make a God of it Abram Isaac David Solomon had wealth but set not their hearts on it We may see what it is to serve Mammon by considering what it is to serve God To serve God is to acknowledg him to reverence him as our Lord and Saviour to obey him to trust in him alone to lift him up in our hearts above all creatures and enjoyments when he and they shall come in competition to seek and promote his glory onely all or most of this covetous and earthly men ascribe to wealth now God will be worshipped alone or not at all Now whereas covetous men object we can serve God and the World together we can have leasure for Gods worship and our own gain I confess I am eager to get wealth but I will not omit the worship of God To this Christ answers No man can serve two Masters for either he will love the one and hate the other This Proverb means it of Masters in the whole as the Lawyers say there cannot be two Lords or Masters of one and the same thing 2 No man can serve two Masters that is commanding contrary things at one and the same time for else we may serve divers Masters subordinate one to another as the Council here and those that derive power from them and those who derive power to them 1 Peter 2.12 13. and two Masters that are in equal power Besides immoderate love of the World will alienate the heart from God yea getting a reign in our heart it will throw God out of government there Ye cannot serve God and Mammon Irenaeus derives Mammon of Mum that is a spot and Hon that is Riches so that Mammon is the spot of Riches such is covetousness which hides Riches up that they are eaten up of Rust and Moth. From the words I le gather one Observation Obs The love of God and the love of the World cannot in any sovereign and eminent degree be in one and the same soul at one and the same time James 4.4 O ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God 1 John 2.16 If any man love the world the love of the Father cannot abide in him Reas 1 From the contrariety of one to the other 2 Because God among all the affections of the soul challenges our love Matth. 22.38 yea and that in a sovereign degree Matth. 10.37 therefore the World cannot have it When we give up our sovereign love to him then he gives us back some of it that we may bestow it upon Wives Children Estate with this intention that we love them subordinately to himself 3 From the absurdity of placing God and the World in one and the same Throne It 's all one as to joyn light and darkness together which cannot have communion 2 Cor. 4.14 To be translated out of the World and to love the World cannot be together in one and the same subject it 's an argument à repugnantibus Use 1 For information See how far they are from Christianity whose hearts are knit to any earthly thing more than God 1 These earthly things thou so affects are not able to fill thy soul God onely fills the soul Eccles 5.10 He that loveth Silver shall not be satisfied with Silver He spake like a Fool that said Soul take thine ease eat drink and be merry You may as soon fill a Chest with Grace as a Soul with Gold 2 Consider for whom God placed the affection of love in thee was it not for himself As the eye was made for colour so was our love for God To fall in love with the World and not with God is as if a man having a beautifull virtuous noble and rich virgin offered him he should slight her and fall in love with some base and beggerly strumpet 3 The love of the World will eat out the love of God 2 Tim. 3.4 Lovers of pleasures more than lovers of God The more love to God the more remiss about earthly things and the more love to earthly things the more remiss to God and his service 4 All earthly things thou so affects are not the true good Matth. 19.17 Why callest thou me good there is none good save one that is God Christ himself though nearer to good than any creature yet if men had set their affections on him as a creature they had done amiss When worldly men say who will shew us any good meaning from Corn and Wine the Prophet judging these not to be the true good saith Lord lift up the light of thy countenance upon me Psalm 4.6 7. as if he should
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
disgrace thy profession As it is a sign of a vveak stomach not to digest hard meat so it s a sign of a weak mind not to digest a hard word It vvas Caesars praise that he forgot nothing save injuries Cicero pro Marcello forgetfulness is the remedy of injuries For application 1 Learn patience in all these cases Let patience have a perfect work Jam. 1.4 That vve may be patient not onely in one case but in every case let thine enemies vvickedness be vvearied and if possible overcome by thy patience 2 For Christians to prepare for all kinde of suffering in body goods name hereunto are vve called 1 Pet. 2.21 a christians state is a state of suffering 3 To be patient as in other losses so in the loss of liberty The Hebrews after the Persian povver came among them vvere forced to bear Onus Angariae the burthen of compulsion they had freedom from this by Demetrius as Joseph Orig. 13. It 's like the Romans after used it as in their compelling Simon to carry Christ's Cross yet if vve can shake off such slavery at any time vve should chuse it rather 1 Cor. 7.22 4 Exhort to put up light Injuries done to our bodies vvhich do not disable our bodies nor leave any vvound behinde them yea though in some measure reproachfull as a box on the ear if vve revenge our selves vve expose our selves to more hazzard and if vve think to redress our selves in any Court of Judicature it vvill put us to more trouble and charge therefore best put up the Wrong at first for too oft it is in Courts of Justice vvith poor innocent Clients as vvith Sheep vvho thinking under Bramble-bushes and Thorn-bushes in time of a Storm to shelter themselves do leave their Wool behinde them and therefore Christ in bidding us let our Coat go intimates that besides our duty to avoid private revenge to take notice of the delays and expencefulness of Courts V. 42. Give to him that asketh thee and from him that would borrow of thee turn not thou away Give to him that asketh thee Christ next to the duty of Forgiving touches upon the duty of Giving Christ his purpose is not to make us prodigal as we must needs be if we give to every one that asks us but liberal and that we think it not enough to help some few with our Charity but we should do good to all so far as our Charity will reach Gal. 6.10 Do good to all yea to such as cannot requite us Luke 6.33 Luke 14 12 13. Hence Luke 6.30 Christ saith Give to every man that asketh of thee Instead of giving like injury for like I appoint the Law of Charity and Bounty though it were such an one as formerly had struck thee on the cheek and sued thee at the Law yet coming to want relieve him Do not thou for Wrongs and Injuries he hath done to thee Turn away thy face from him This word Turn not away and those words Luke 6.30 He that taketh away thy Goods ask them not again which are joyned with this Command Give to every one that asketh of thee shew that this is the meaning that in stead of Retaliation of Injuries Christians should retaliate Benefits as giving and lending for Christ speaks of one who hath done the Wrong and like a Thief hath taken away thy Goods Not that Christ means that we should give to every man that asks for then should we have nothing for our selves but let our Charity be according to our ability Alms is compared to Seed 1 Cor. 9. and Seed uses not to be carelesly scattered but to be sowen with discretion Nor are we exempted from this duty till persons ask us for we being able are to inquire for objects to be relieved As Onesiphorus sought out Paul very diligently at Rome knowing him to be in want 2 Tim. 1.17 Now in performing the duty of giving consider these things 1 We must be pitifull to the poor We must have Bowels of Mercies Col. 3.12 draw out our soul to the hungry Isai 58.10 if we can draw out no more Job's soul was grieved for the poor Job 30.25 The Command Deut. 15.7 was If there be among you a poor man of one of thy Brethren within any of thy Gates thou shalt not harden thy heart nor shut thy hand from thy poor Brother We must not then shut up our bowels against such 1 John 3.17 Some give out of credit as the Pharisees Matth. 6.1 2. looking at their own glory or out of hypocrisie as Judas John 12.5 6. or out of importunacy to be rid of the poor but few out of bowels 2 We must relieve Heb. 13.16 To do good and to communicate forget not for with such Sacrifices God is well pleased 1 Tim. 6.18 Ready to distribute willing to communicate For this was Cornelius praised Acts 10.4 For this there are six Grounds 1 The Promises made to this duty Such an one is happy Prov. 14.21 He lends to the Lord and God will repay him Prov. 19.17 His Seed are blessed Psalm 37.26 2 It will be a great comfort in an evil time He shall not be affraid of evil tidings Psalm 112.7 Why v. 9. He hath dispersed he hath given to the poor Eccles 12.2 Give a portion to seven Why You know not what evil will be on the earth Psalm 41.1 Dan. 4.27 3 What is so given brings a Blessing upon our Estates Deut. 26.13 compared with v. 15. 3 Give chearfully 2 Cor. 9.8 God loves a chearfull giver 2 Cor. 8.4 Praying us with much intreaty to take upon us the ministring to the Saints Works of Mercy should be Meat and Drink to us John 4.32 flowing like Water from a Conduit not onely shew mercy but love to do it Mic. 6.8 Many mens mercy comes like so many drops of bloud from their heart Deut. 15.10 Thy heart shall not be grieved when thou gives unto him 4 Seasonably give whiles thou hast it to give Eccles 11.2 Leave it not to Executours Eccles 11.6 In the morning sow thy seed and in the evening withhold not thy hand 5 According to ability Acts 11.29 the Disciples every one according to his ability determined to send relief to the Brethren of Judea For the quantity of giving every man is to give as God hath prospered him 1 Cor. 16.2 He that sows sparingly shall reap sparingly 2 Cor. 9.6 Though we give away Water we must not give Fountain and all 6 In sincerity Matth. 6.1 2. Make not Alms more publick than the circumstances discover themselves Object But I know not how soon I may want my self Answ God hath promised to keep thee from want Prov. 28.27 He that giveth to the poor shall not lack but he that hideth his eys and will not look upon him shall have many a Curse Prov. 11.24 25. There is that scattereth and yet increaseth and there is that withholdeth more than is meet but it tendeth to poverty The liberal soul shall be
humours do on our stomachs it cloys us and makes us loath all spiritual food 6 Converse with them that are spiritual that have tasted heavenly things when we see them contemplate Christ and his benefits the soul reasons there 's some excellent thing in Christ and his benefits and in an holy life that takes up these mens mindes 7 We know not how soon these Dainties may be taken from us let us as those at a Feast who having neglected eating at the latter end fall to afresh While the Jubilee is take out a pardon while the Physician is present get out a Medicine imitate Joseph to lay up against a Famine no man ever repented the pains he hath taken for his soul but many have lamented their neglects 8 Exercise gets stomach Exercise in prayer in bearing crosses in resisting temptations will sharpen our affections to an holy life 9 In order to hungring and thirst get a tast of the sweetness of an holy life 1 Peter 2.2 He that hath tasted any sweet thing the more he hath tasted it the more he will desire it as in learning sweet meats c. Love the best life and custome will make it sweet to you 10 Rellish holiness Where there 's a rellish of any good thing we will the more desire it If we rellish spiritual things we will hunger and thirst after them Rom 8.5 They that are after the Spirit savour the things of the Spirit 11 Consider the durableness of this Food Other meat when it is eaten the sweetness is presently gone but holiness and Christ is a Food that endures to everlasting life John 6.27 All food else is perishing even the knowledg of natural and civil things yea the speculative knowledg of divine things the truths of God are the food of the soul but unless the goodness of truths be the food of the will and affections they are but perishing food In religious discourses all ornaments besides that which quickens and strengthens is but perishing food V. 7 Blessed are the mercifull for they shall obtain mercy Two things 1 A Proposition Mercifull men are blessed 2 The Reason For they shall obtain mercy Obs Mercifull men are blessed Reas 1 Such shall finde mercy with God 2 Tim 1.16 The Lord grant mercy to the house of Onesiphorus for he oft refreshed me the Lord grant unto him that he may finde mercy of the Lord in that day v. 18 Come ye blessed of my Father for I was hungry and ye gave me meat I was thirsty and ye gave me drink Matth 25.34 2 From the rules of contrary Merciless men are cursed why they finde no mercy with God The glutton would not give so much as the crums to poor Lazarus Luke 16.21 hence he could not get a drop of water to cool his tongue being in torments James 2.13 He shall have judgment without mercy that hath shewed no mercy Now as merciless men are cursed so mercifull men are blessed 3 All the good things that have been done for God are promised not onely to be acknowledged Philemon 6 Every good thing in you shall be acknowledged but also promised to be rewarded Heb 6.10 God is not unrighteous to forget your work and labor of love which ye have towards his Name in that ye have ministred to the Saints and do minister Prov 11.17 The mercifull man doth good to his own soul For application let it inform us of our duties The very Heathens praised it much more the Scriptures see the compassionate Samaritan Luke 10.30 ad 38 there 's a story of a man that fell among thieves for I do not think it to be a parable but a story the Levite and Priest past by pretending it 's like either the haste of their journey or the danger of their stay lest they should be robbed but the Samaritan he takes care of him 2 Exhortation to mercifulness 1 This is the way to lay up in store a good foundation against the time to come Luke 16.9 Make you friends of the unrighteous Mammon that is of your earthly goods so called because mostly found among unrighteous persons and most accounted by them and therefore it appears they are not the true good that when you fail of your Mammon or Wealth they may receive you into everlasting Tabernacles For so the word signifies 2 Cor 5.1 that is either the Angels may receive you or that the poor whom you have helped through their daily prayers for you may be instrumental for your admission into Heaven Luke 12.33 Sell that you have and give alms Some pretend they have no money but you have money-worth mercy is such a piece of service that you must sell corn and cattle in order thereto yea the necessity of Saints may be so great that lands and all must go Acts 4.37 What is the issue you will hereby provide bags that wax not old a treasure in the Heaven that faileth not 1 Ti 6.18 Be ready to distribute willing to communicate laying up in store for themselves a good foundation against time to come As if he should say The foundation of earthly things is a sandy and uncertain foundation and therefore build not upon it but lay up works of mercy in the bellies and backs of the poor these works of mercy are compared to a foundation because as from an hidden foundation the house riseth to a great height so from these good works the degrees of a glorious life ariseth Prov 11.17 2 Such mercifull men shall finde mercy with God where the Lord meets with a common objection most men are ungratefull and ready to lift up the heel against their benefactors however such shall finde mercy with God Eccles 11.1 Cast thy Bread upon the Waters and thou shalt receive it after many days also with men they shall finde mercy God bowing their hearts to favour mercifull men Psalm 112.4 to v. 10. 3 Mercy is one of the principal things which God requires hence it 's put before Sacrifice Matth 9.13 so that Sacrifice may be dispensed with that Mercy may take place hence it 's called one of the great points of the Law Luke 11.42 4 By mercifulness to others we become like to God Luke 6.36 If we do not resemble him in this but will be cruel and harsh we may look that God will so carry himself to us Psalm 18.25 Mat 18.32 33 he that was cruel for an hundred Pence himself being forgiven ten thousand Talents was cast into Prison till he paid what was due v. 34 35 James 5 11 The Lord is pitifull and of tender mercy 5 There is no love of God in us if there be no mercy 1 John 3.17 He that shuts up Bowels of Compassion how dwells the love of God in that Man 1 John 4.20 The Apostle with love to God joyns love and mercy to men He that loves not his Brother whom he hath seen how can he love God whom he hath not seen 6 It 's the note of God's elect
1 That as such sufferings abound so shall consolations abound 2 Cor. 1.5 so that what ever they lose they have an hundred fold with persecutions Mark 10.29 30. 2 It 's no new thing to be persecuted Abel was persecuted of Cain 1 John 4.12 Isaac of Ishmael Gal. 4.29 As he that was born after the flesh persecuted him that was born after the spirit so it is now yea whosoever will live godly shall suffer persecution 2 Tim. 3.12 so that we are not to count fiery trial a strange thing 1 Pet. 4.12 Brother shall persecute brother Matth. 10.21 and three shall persecute two in the same family Matth. 10.35 3 In the greatest violence persecutors can inflict believers shall not be forsaken of God 2 Cor. 4.9 persecuted but not forsaken not tempted above strength 1 Cor. 10.13 2 Tim. 4.16 17. All men saith Paul forsook me but the Lord stood with me when he came before Nero that Lion Matth. 10.17 I le give you a mouth that all your adversaries shall not be able to resist 4 God is wont to deliver his people from persecuting hands Persecutions befeâ— Paul at Iconium Lystra and Derbe but out of them all the Lord delivered him 2 Tim. 3.11 God delivers 1 Sometimes by setting one wicked man against another Acts 23.6 7 8. the Pharisees contended against the Sadduces for the resurrection and so took Pauls part 2 Sometimes by making the earth to help the woman Revel 12.16 3 Sometimes by providing some City of resuge Matth. 10.23 If they persecute you in one City stye to another 4 Sometimes by death when the death of his Saints shall set forth Gods glory John 21.18 Means to suffer persecution 1 Get assurance of pardon Guilt makes a man cowardly What made Paul so to triumph Rom. 8.35 Why he had assurance of pardon v. 38 39. I am perswaded neither life nor death shall separate me from the love of God 2 Pray and endeavour for a patient frame of heart When great troubles and an impatient heart meet how hardly are troubles born when Christ had told them they must be betrayed by brethren and friends and be hated of all he bids them possess their souls in patience Luke 21.17 18 19. strengthened unto all patience Col. 1.11 that is to patience in all things Hence be contented to be emptied from vessel to vessel you know how to live with your estates but learn how to live without them Phil. 4.12 13. 3 Look that the cause you suffer for be good 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed 4 Strive not to meddle with much of other mens estates no more then for meer necessity so that if we lose for Christ we our selves alone may be losers for such debts in persecuting times will be apt to contract disquiet 5 Go in Gods strength Peter going in his own strength came to deny Christ Mark 14.29 30 31. how came Paul to stand when others shâ—unk God stood with him and strengthned him 2 Tim. 4.17 6 Get clearness of light When a man comes to suffer he will not go a jot beyond that he hath cleer light for Hâ—b 10.34 after they were illuminated they endured a great sight of affliction Though the heart be upright and cause good yet the person suffers fearfully for want of 〈…〉 7 Look upon God in his greatness and so shall you not fear men how great soever Psal 27.1 The Lord is my light and salvation whom shall I fear Mat. 10.28 Fâ—â—r him that is able to cast soul and body in to hell fiâ—e 〈◊〉 51.12.13 Wheart thou that art afraid of a man thâ—â— shall are and 〈◊〉 the Lord thy maker Heb. 11.27 Moses indured and was not affraid of the wrath of the king for he looked upon him that was invisible 8 Beware of the threats and flatteries of persecutors Be not scared with their threats Dan. 3.16 when they threaten fiery furnaces Lions dens nor yet allured with their flatteries Dan. 11.32 9 Be content to live in a low condition Many will comply to any thing because their spirits are so great they must live in such an height low conditions are crosses that must be taken up as well as other crosses Luke 14.26 27. 10 Either you must suffer with men for confessing truth or with God for denying it If it be the will of God its better that you suffer for well doing then for evill doing 1 Pet. 3.17 11 Get a holy resolution to choose persecution or any other affliction rather then to sin against thy conscience Job 36.21 Take heed regard not iniquity for this hast thou chosen rather then affliction 12 When thou choosest persecution rather then to sin against God the kingdome of heaven is thine as in the text Mens minds are apt to be broken and cast down in persecutions hence Christ promises a kingdome Matth. 19.29 Hence let us not under persecution bewail our condition as if it were most miserable seeing this kingdom will be yours V. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake V. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Here are 4 things considerable 1 The sufferings revilings set down by two aggravations 1 Saying all manner of evil against you 2 Saying it falsely 2 The cause for Christ his sake 3 The affections Christians must have under these sufferings viz. they must rejoyce and be exceeding glad 4 The grounds of this affection of joy which are two 1 The greatness of the reward in heaven 2 Their conformity herein to the Prophets and other holy servants of God 1 The sufferings which are revilings Obs The people of God in this present life are exposed to the worst and most false revilings for Christs sake Luke 6.22 They shall reproach you and cast out your name as evil for the son of mans sake Reas 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent Gen. 3.15 2 Because the Saints do not suite themselves to the manners and customes of the world but by a contrary course condemn the wicked manners of the world hence the world to justifie themselves and to condemn Gods people they load them with reproaches John 15.19 If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hates you 3 Because wicked men have a principle of hatred against Christians Matth. 10.22 Ye shall be hated of all men for my names sake Prov. 26.28 A lying tongue hateth those that are afflicted by it Use Be not discouraged under revilings seeing it is for the cause of Christ Heb. 13.13 Let us go forth therefore unto him without the camp bearing his reproach That is be not ashamed if
say The Lord and the light of his countenance is onely the true good 5 Earthly things cannot make us happy but God can That God can make the soul happy appears Psalm 16.11 In his presence is fulness of joy Psalm 17.15 I shall be satisfied when I awake with thy likeness Psalm 30.5 In his favour is life Acts 2.28 Thou wilt make me full of joy with thy countenance Now fulness of joy must needs procure satisfaction Now earthly things cannot make us happy 1 They cannot free us from misery Belshazzar Dan. 5.6 for all he had wealth and honour in abundance yet seeing the hand-writing he was startled his knees smote one against another When the rich mans Barns could not hold his Corn the Devils carried his soul to Hell So the rich man Luke 16. who lived like a Gentleman yet died and went to Hell and for temporal evils there are some evils earthly things cannot turn away as War trouble of conscience suppose they turn away some evils what avails it to have one evil turned away and another as bad lying upon us 2 Earthly things are not proportionable nothing fits the ear but sounds nothing fits the smell but odours nothing is proportionable and fit for the soul save God Hence God to Abraham Gen. 15.1 I am thy exceeding great reward Men that have the most of earthly things God puts sometimes a secret disproportion betwixt them and their estates that they have no comfort therein 3 They are not everlasting nothing can be called happiness which is not everlasting Now earthly things are like a flock of birds in your backside which on a suddain take wing Pro. 23.4 5. Crowns and scepters are not for ever Prov. 27.24 Riches are not for ever and the crown doth not endure to every generation Adonibezek Belshazzar and many others have lost their kingdoms he that rides the multitude rides a skittish horse that knows not how soon it may fling him The world passeth away and the lusts thereof 1 Joh. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is like a swift flowing river That all earthly things are perishing food Joh. 6.27 appears in Hamans honour Jobs riches and Aegypts pleasures called onely pleasures for a season Heb. 11.25 and such are all your pleasures and delightful acts any of you have had in uncleanness revenge and drunkenness for not onely the world passes away but the lusts thereof 1 John 1.17 2 Reprehension of the inordinate love men have to the world seen 1 In their exceeding joy in the having of them and their exceeding sorrow in the loss of them Laban when he saw the bracelets and ear-rings Eleazar had put on Rebekkahs arme saith he to a stranger he never saw before Come in thou blessed of the Lord Gen. 24.30 31. Job did not thus rejoyce in his goods cap. 31.25 thus to rejoyce is to rejoyce in a thing of nought Amos. 6.13 like Jonas in a gourd We have a command for remisseness of joy herein 1 Cor. 7.30 31. These excessive joys procure excessive sorrows Jobs wife having lost her goods falls to rating her husband for his uprightness and provokes him to curse God 2 In that they can rejoyce to see their children worldly to see them inclined to any other vice they are grieved at it not for this 3 In their eager pursuit of earthly things How eager was Balaam for the rewards of divination for Balaks gold such were those wicked teachers Jude ver 11. who ran greedily after the error of Balaam now what is this wealth men so run after What is gold and silver but white and red earth called thick clay Hab. 2.6 What are Diamonds but the beams of the sun as some think inclosed in a piece of earth What are Margarites but the excrements of shell-fishes What is purple but the blood of a fish of that name called purple What is silk but onely the spinnings and webs of wormes Bern. Balaam had a denial from God to curse the people of God yet the desire of gold so transported him that he would make one essay more to see whether he might curse Israel Numb 22.10 11 12. compared with ver 18 19 20. 4 In their penurious pinching and scraping as the Emper Vespasian who made a gain of urine hence came the proverb sweet is the smell of gain that comes from any thing Some call such men cuminoprestas that is such as will not give a whole cummin seed but divide it in two These persons basely withhold from themselves and families There is a man saith Solomon that wanteth nothing for his soul of all that he desireth yet God giveth him not power to eat thereof Eccles 6.2 How much more do such withhold from good uses The Lord hath need of their asse but they will not let him go Matth. 21.3 The poor want their dues Prov. 3.27 but they are like unfaithful stewards that keep the servants wages in their hands 5 In their multitudes of imployments above the reach of 1 their capacity no man in the world his parts never so large is able to go through that business which some one man of meaner parts hath and retain communion with God how then can he of mean parts retain his communion Every mans soul is like a vessel which being once full is able to hold no more 2 Above the reach of their time as Pharaohs seven lean kine did eat up the fat so their time for worldly imployments eats up the time due for Gods service As he is a lover of pleasures more then a lover of God who suffers pastimes to devour his time for holy duties so he is a worldling who suffers worldly imployments ordinarily and usually to hinder him from religious exercises Such were the old world and the Sodomites Luk. 17.27 28. They did eat and drink they married and were given in marriage they bought they sold they builded they planted Why are not all these things lawful Yes but when mens hearts are swallowed up of these when men follow these with the exclusion of religious duties as they did the preaching of Noah and Lot then they become unlawful and forerunners of great hardness and destruction 3 Above the reach of Christian liberty The utmost of Christian liberty is that we provide for us and ours in reference to an everlasting life having our hearts remiss and loose to earthly things 1 Cor. 7.29 30. 6 In their sollicitous cares for living one saith what shall I do when I am old another saith husband what shall I and my five children do when you are dead what shall I do in a dear year and from hence to be set on work to provide excessively some have but one child or two yet are they as full of carking as if they had twenty nay some have never a child yet are they more scraping and more full of carking cares then many that have a charge 3 Use To diswade us from inordinate love of earthly things Grounds
duties Nehem. 13.22 are taken away by Christ that they shall never be imputed to thee Such persons also are invited to come to Christ Matth. 11.28 Satan in all weaknesses is wont to present God as a Tyrant or hard Master or a severe Judg but let us in Christ apprehend him as a Father Psalm 103.13 and Christ as a gracious Mediatour And though a cloud of indignation may appear to the soul under a temptation yet tarry a while and the cloud will be over Yea Christ also heals our infirmities and that even by our falls as Poyson is driven out by Poyson for when he sees his fall he is ashamed and confounded crying out O wretched man that I am c. Object But if Christ onely took my infirmities and weakness what will become of my presumptions Answ Christ took both and though the Word onely signifie weakness yet must it be taken in a large sense comprehending all wickedness 5 Terrour to ungodly men that have all their sins lying upon them Christ took not thy sins as the greatest evil done by a childe of God shall not be charged upon them in the day of Christ 1 Cor. 1.8 so the least evil yea every evil wicked men do shall be charged then on them Eccles 12.14 Christ will destroy all such as give not the kiss of love reverence and subjection unto him Psalm 2.12 V. 18. Now when Jesus saw great multitudes about him he gave commandment to depart unto the other side Here 's another story of Christ wherein two things 1 His command to make all things ready to carry him to the other side that is over the Lake of Genesareth from Capernaum occasioned by the multitudes that pressed upon him whether to eschew vain-glory or whether which I incline to to preach the Gospel unto other Cities 2 The occurrences that fell out by the way which were 1 A certain Scribe or covetous Lawyer thinking Christ to make a gain of his Miracles follows him upon hope to learn the art of doing Miracles that himself might make a gain or trade thereby as Magus did to whom Christ answers The birds of the air have nests c. v. 20. 2 Another Disciple of Christ desires leave to bury his father to whom Christ saith Let the dead bury their dead v. 21 22. 3 Occurrence a great Tempest v. 24. so that the ship was covered with waves which is set forth from five circumstances 1 From Christ his being asleep in the storm till the Disciples awaked him v. 24 25. 2 From the danger and fear of the Disciples Lord save us we perish v. 25. 3 From Christ his reprehension of them for their unbelief Why are ye fearfull O ye of little faith as to think that a ship wherein I am can be drowned 4 From Christ his reprehending the Winde and Sea and making a great calm v. 26. 5 The admiration of the passengers v. 27. What manner of man is this that even the Windes and Seas obey him V. 19. A certain Scribe came unto him saying Master I will follow thee whither soever thou goest The large profession of this Scribe arises from the mistake of the person many closing in an outward comformity with Christ when they see themselves mistaken in the person they fall off He pretended to be taught of Christ as a Disciple of his Master but his intention was to get Riches by Christ the profession was such as might befit the holiest those Virgins Revel 14.4 Follow the Lamb whither soever he goes And Abraham Heb. 11.8 He went out after God not knowing whither he went But Christ sees what his intention was He that will universally follow Christ must not be mistaken in him he must take Christ and Banishment Reproach Imprisonment as well as Christ and Riches Honour V. 20. The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his head Christ lets this Scribe see his mistake q. d. thou thinks one way or other I can make thee rich but thou mayest know I abound not with worldly wealth Men that are brought up in delicacy and Riches are not fit to follow me Christ in not having a certain dwelling place shews what his Disciples should prepare for Obj. But Christ having so many persons whom he cured and did good turns for why doth he say The Son of Man hath not where to lay his head Answ Lest this Scribe should expect some great Reward from him as a rich Master Christ shews that what he had was from the kindness of others and should not enrich him as he expected This should bridle that inordinate desire after Riches whereunto even Professours in this day do incline to learn to see that Christ is Portion enough if there were nothing with him and nothing will satisfie thy soul without him Eccles 5.10 Now Christ being thus poor it was not to commend to us voluntary Poverty as if it were a state of Perfection but to teach us contentment in low conditions if cast thereunto 2 To take off our hearts from seeking great things here to which our hearts are inclining Jer. 45.4 5. 3 To enrich us with his Poverty 2 Cor. 8.9 He became poor that we through his peverty might be made rich The Son of Man That is Man of Man or the Son of the Virgin Man is the Common of Two Gender as the word Homo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides he is the Son of Man that is of Abraham and David to whom he was promised besides he was descended of the first man Adam and so Ezekiel is called the son of man cap. 2.1 Besides by the Son of Man is meant a man of low condition in opposition to the sons of Nobles and Princes so Ezekiel was called to put him in minde of his frailty Christ his humility is set forth who disdained not to come of so mean and corrupt a sinner as Adam was also his love and familiarity that he disdained not to take our nature upon him besides hereby Christ signifies he was true man and distinguishes his humane nature from the divine And as Ezekiel was called the son of man to distinguish him from Angels with whom he conversed who appeared in the shape of a man so Christ because he was God and the Son of God when he speaks of himself as Man calls himself the Son of Man Where to lay his head He dwelt in Capernaum either in his own hired house or else lodged with some of his Disciples Obs 1 Many profess the following of Christ who when once they come to see the dangers and straits in following of him fall off 2 In pretending to follow Christ we must look to the grounds that move us to follow him that they be right 3 Christ when he was here on earth was exposed to a low and mean condition 1 Learn then to come down from our heights 2 Study condescention to low conditions
〈◊〉 a rower because under Christ the chief Pilot they row the ship of the Church towards heaven Now rowing is a very painful work Vide Beza They do not onely labour in the word but in prayer also Col. 4.12 Hence have they a due right to their maintenance Pharaoh reserved the Priests living Jezebel maintained four hundred false Prophets Micha maintained a Levite the Levites had not near the service we have yet was his maintenance greater then any of the Tribes They are Souldiers therefore to be maintained of them for whom they fight 1 Cor. 9.7 To say preachers must have but for bare necessity is to no purpose for how can they then be hospitable Are few Here 's the cause of the sending out the Apostles of which cap. 10.1 for onely John the Baptist and Christ laboured the Scribes and Pharisees being given to their pleasures and profits Causes why so few labourers 1 Love of ease whereas much study is a weariness to the flesh Eccles 12.12 Offer not that to God which costs thee nothing 2 Inability of hearers to difference betwixt doctrine and doctrine hence superficial raw indigested notions are as well or better liked then solid and substantial truths 3 The discouragement that Preachers in many places finde every man else is incouraged but they discouraged partly from the censures that pass upon their doctrine and partly from strait-handedness Every calling as Physician Lawyer is rewarded onely what preachers have in many places is counted as alms hence there are but few labourers and were it not for conscience towards God there would be much fewer 4 The strictness of the account that they must answer for the souls committed to them Ezek. 5.17 Heb. 13.17 Act. 20.26 27. 5 The multitude of business that lyes upon a faithful labourer What a business is it to make one soul lye level upon Christ sometimes full of fears and doubts for want of comfort sometimes falling into spiritual pride in the enjoyment of it sometimes wrastling with an angry God sometimes conflicting with a scrupulous conscience sometimes a soul thinks all he hath done is in vain and that he is cast out of Gods sight Psal 31.22 One wants knowledge another comfort another reproof one is a babe another a grown man Now the work being so weighty few that know the weight of it are forward to venture on it it being a burden too heavy for the shoulders of Angels Cyprian complained in his time that persons would not take the over sight of flocks but persons betook themselves to be Merchants History of Trent c. rather then to be thus employed After his time the ministers by reason of persecution were so few that necessity compel'd to commend two or three congregations to one pastor whence came the corrupt custome of Commendums Preaching is counted the easiest business and as many use it so it is but to preach that our words may be as goads to the dull Ox and as nails to the fastening of instructions Eccl. 12.11 to be like a good housholder that brings forth new and old Matth. 13.52 to search into the deep things of God and to follow a mans work there where he left it till a spiritual building be erected who is sufficient for these things V. 38. Pray ye therefore the Lord of the harvest that he would send forth or in the Greek cast forth labourers into his harvest Christ here propounds a remedy for the want above mentioned viz. to pray to the Lord of the harvest c. Christ hereby not onely informes us of the backwardness of men herein but also pricks on the Apostles and others to accept of such a call Moreover here is signified not onely a disposing providence to send teachers to this or that place but also a bestowing of special power with peculiar commands and gifts which well agrees with the call of the Apostles in the next chapter As the Embassadors of Princes are directed to their residence and their continuance determined by the Prince how long they shall remain so are teachers disposed of God in like manner He carries them from one place to another Jonah from Israel to Nineveh Pray ye the Lord of the harvest It 's the Lords work to send forth labourers Act. 1.24 Shew whether of these two thou hast taken The holy Ghost bad separate Paul and Barnabas to the work Act. 13.2 Yet prayer hath been a means to obtain such teachers to get them out of prison Act. 12.12 13. to get them from one place to another Philem. 22. I trust that through your prayers I shall be given to you Strive we then to be fervent with God in prayer herein as a faithful teacher is one of the greatest blessings so the contrary is a great curse We are earnest with God for many other things O strive to be earnest for this But because wants set an edge upon prayer lay open before the Lord thy six or seven children and three or four servants who are yet in the state of nature nay there are thousands in their conditions and therefore for their sakes come and help Grounds of thus praying 1 Gods command every command of God is to be obeyed therefore pray God commanding persons thus to pray doth not mean to send them away empty handed when they do pray 2 The mischief that comes where such planters and waterers are absent all runs to ruine mostly in the want of such Some places famous for religion when such lights have been removed what darkness hath been 3 The multitudes of business that God hath for labourers to do Paul would have gone to the lesser Asia and Bythinia but the spirit suffered him not but when a man of Macedonia prayed Come over and help us they obtained Paul Act. 16.6 7 9. When there is plenty of work and scarcity of labourers you must besides paying be fain to pray so it is in this case 4 Prayer is a mean to get such teachers it s a mean to obtain every blessing from God Matth. 7.7 therefore this blessing also 5 It 's a singular blessing unto a people to have their eyes behold their teachers and not to have them removed into a corner Esa 30.19 20. The contrary is a curse Amos 8.11 12. To go from sea to sea to seek the word of the Lord because of the famine of the word God onely gives such teachers Jer. 3.15 I will give you pastors after my own heart which shall feed you with knowledge and understanding For this end Christ ascended into heaven Eph. 4.10 11 12 13. In the 68 Psalm 18. It s said Christ received gifts in this place its said he gave gifts the meaning is Christ hath received gifts from his Father and given them to men The benefits of faithfull Teachers as 1 Conversion How shall they believe without a Preacher Rom. 10.14 Acts 2.37 38. Acts 26.18 2 Edification to wit building up souls converted Paul perfected what was lacking in
are these The first Simon who is called Peter and Andrew his brother James the son of Zebedee and John his brother Names of the twelve Apostles They were twelve that as the twelve Patriarchs were the fathers of the Jews so these were the fathers of all Christians Hence when Judas was dead Matthias was chosen in his place and Christ being about to build his spiritual Kingdome sets forth the Image of the Jewish Commonwealth to denote that the promises of the everlasting Kingdome are fulfilled in him It was also needfull for us to know their names from whose agreeing testimony the Truth was to be received many pretending an Apostleship which proved to be false 2 Cor. 11.13 Rev. 2.2 The first Simon who is called Peter Not in respect of dignity but order for among the Preachers of the Gospel there must be a priority of order though no supremacy of Jurisdiction for Peter disclaims it 1 Pet. 5.4 Not as being Lords over Gods heritage Yet what is this to the primacy of the Roman Bishop for how doth it follow that Peter had a primacy of age and eloquence and therefore had a primacy of authority and how doth it follow more to the Bishop of Rome then to the Bishop of Antioch and Constantinople Peter might be called first because first called to the Office though Andrew was called before him to Disciple-ship his primacy might be also in respect of faith and confession not in respect of honour and degree Also Gal. 2.9 James is set before Peter and at the Council Acts 15. they agreed to James his sentence And Andrew Philip and Nathaniel did acknowledge Christ before Peter John 1.41 45 49. did acknowledge him And though Peter made that confession that Christ was the son of the living God Mat. 16.16 yet did he speak in behalf of all the Apostles See Joh. 6 69 70. We believe and are sure that thou art that Christ the Son of the living God Simon called Peter To distinguish him from Simon the Canaanite Andrew So called from his virility and nobleness in his preaching and suffering for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies manliness or virility James the son of Zebedee Put to death by Herod Acts 12.2 called the son of Zebedee to distinguish him from James the younger son of Alpheus Matth. 10.3 He was elder brother to John hence set before him though John for his grace was most dear to Christ And John his brother James and John called sons of thunder some render the word to signifie gracious and mercifull V. 3. Philip and Bartholomew Thomas and Matthew the Publican James the son of Alpheus and Lebbeus whose sirname was Thaddeus Philip A Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of horses Bartholomew q.d. The son of Tholmai or Tholomeus So we read of Bartimaeus the son of Timaeus Barjona the son of Jona Thomas Sirnamed Didymus John 20.27 Matthew the Publican So called not because at present he was a Publican but because he had been one The other Evangelists conceal this but he out of humility acknowledges it James the son of Alpheus Called James the less or little so called Mark 15.40 called so in respect of age or stature called the Lords brother Gal. 1.19 because born of Mary the sister of the Virgin Mary as Jerom which was called Mary Cleophas Joh. 19.25 Now there stood by the cross of Jesus his Mother and his Mothers sister Mary the wife of Cleophas for it 's thought Alphaeus and Cleophas were all one This James penned the Epistle And Lebbeus whose sirname was Thaddeus Some we read of had two names as John whose sirname was Mark Acts 12.12 25. so this man had three names one of them was Judas for some relate that what name had the four letters of the name of God in their name the Hebrews were wont to change that name And so we may reconcile Luke who calls him Jude and Mark that calls him Thaddaeus This Judas was the brother of James Acts 1.13 V. 4. Simon the Canaanite and Judas Iscariot which also betrayed him Simon the Canaanite Not as if he were a Canaanite for all the Apostles were Jews but because he was of Cana in Galilee For his zeal called Simon the Zelot Luke 6.15 Acts 1.13 And Judas Iscariot who also betrayed him So called quasi Isch Kerioth a man of Carioth of the Tribe of Juda Jos 15.25 Christ chose Judas though he knew he would betray him that he might bring about mans redemption and to comfort us if we should be betrayed of our near friends Concerning these Apostles note 1 They are the foundations of the heavenly Jerusalem Rev. 21.19 compared to twelve several precious stones 2 Christ joyns them together in pairs as Peter and Andrew James and John c. that every one of them might not onely have help from his companion but witness from him and to commend brotherly love as among all Christians in general so among Preachers in special 3 These Apostles were sundry of them Christs kinsmen as James and John and James the son of Alpheus whom he chose not to enrich with temporal things but spiritual blessings and to suffer much hardships in the witness of his name to show that as we should endeavour to gain others to the faith so in particular our kindred and alliance 4 In that Christ calls them by two and two see the benefit of society Eccl. 4.9 10 11. Moses and Aaron conducted the people out of Egypt Joshua and Zerubbabel out of Babylon and the Disciples by two and two are sent to bring persons from darkness to life V. 5. These twelve Jesus sent forth and commanded them saying Go not into the way of the Gentiles and into any City of the Samaritans enter ye not These twelve Jesus sent forth That is these men of mean quality Fishermen to confound the wise Go not into the way of the Gentiles The scope of their office was to stir up the Jews to the hope of their salvation now at hand by Christ and to make them attentive to hear him therefore Christ limits them to Judaea because Christ was sent from the Father as the minister of circumcision to fulfill the promises made unto the Jewish Fathers Rom. 15.8 Therefore Christ at first would have the doctrine of grace preached onely to this people but after his resurrection when the vail was taken away he would have it preached to all nations Matth. 28.19 Act. 1.8 Besides had Christ sent his Disciples to preach to others as well as to them they would have excepted against Christ from being the Messias because the Messias was onely promised unto the Jews and not unto the Gentiles Quest But was it not unjust to deny means of salvation to the Gentiles Answ No for God hath power to do with his own what he pleaseth 2 God is not bound to give means save where he pleaseth gifts are dispensed according to the will of the giver Quest Why did Christ forbid
tarried long they might have proved burthensome Besides hereby they showed their contentedness of mind and that they were more led with the love of God and of souls then of their own ease pleasure or profit Moreover Christ shows he would have the publishers of his Gospel maintained in a comely way not in a begging way to be entertained one week at one house another week at another Withall Christ here stablishes the law of Hospitality as towards others so especially towards preachers Heb. 13.2 Yet must we not receive men of corrupt mindes pretending whatsoever inspiration from God 2 Epist John v. 10. If any man bring not this doctrine receive him not into your house We may also take notice that where persons are holy their grace will shine so that their neighbours can oft times tell who are worthy Phil. 2.15.16 They will be known by their just dealing and by being free from scandalous sins V. 12. And when ye come into an house salute it V. 13. And if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you The word Salute comprehends wishes and good desires It s a Hebrew proverb whereby we wish all happiness unto a house or person 1 Sam. 25.5 6. David sent ten young men to Nabal and said unto them Greet Nabal in my name and say to him that liveth in prosperity Peace be both to thee and peace be to thy house and peace be to all that thou hast This peace they offer is ministerial proffering reconciliation by Christ who is our peace Eph. 2.13 14. Hence their feet should be beautiful because they preach glad tydings of good things and through their preaching the peace of justification flows Rom. 5.1 Obj. But Christ when he sends out the seventy to preach bids them salute no man by the way Answ Christ means that they should make such speed in delivering the doctrine of salvation that they should not be hindred from it by acts of humanity The vanity of Quakisme is in this point refuted Salutations are commanded by Christ not onely to brethren but to others Matth. 5.47 exemplified by the Apostle in every Epistle Act. 21. Paul coming to James his house saluted the Elders Mary saluted Elizabeth Luk. 1.40 Paul coming to Cesarea saluted the Church Act. 18.22 He saluted the brethren at Ptolomais Act. 21.7 practised by Aristarchus and Epaphras Col. 4.10.12 Proofs herein are but to light a candle to the sun The not saluting argues rudeness pride hatred or coldness of love True religion doth not destroy good manners whence is that religion then which destroyes principles of morality but they as is reported judging that they have a light within them sufficient to guide them to salvation without the help of any outward light and that the Scriptures are not the word of God but a declaration of the conditions of them that speak them forth let us reason with them as heathens and convince them in a way of natural reason or Philosophy For many heathens are not onely in Judea but also with us And if the house be worthy let your peace come upon it That is if from the sence of your misery you receive this comfortable tender of reconciliation showing your respect to the message by your receiving the messenger the Lord promises that what such preachers wish shall rest upon that house and therefore Christians must not contemn the prayers of faithful teachers now they gathered the house was worthy if the master thankfully accepted the salutation and resaluted them courteously as Boaz did the reapers and they him Ruth 2.4 The Lord be with you said Boaz the reapers answered The Lord blesse thee and withal if the man of the house invited the Apostles to lodge at his house but especially they judged the house to be worthy by receiving the tender of reconciliation held forth in the Gospel But if it be not worthy let your peace return to you As in case of worthiness and predestination to life the master and his houshold received the grace of Christ so here is the denunciation in case of unworthiness in case the host whither you come refuse the salutation and your good wish it shall return to you The prayers of Godly men if they do not good to them for whom they are wisht they redound unto the persons who wish them Psal 35.13 When Davids prayer and humiliation took no effect for his enemies it returned into his own bosom In this case the Apostles were to turn in to some other host who was willing to receive them but yet not to curse these who had rejected them being messengers of peace Preachers must be armed with patience knowing some of their hearers will be docible and some not some receive proffers of grace some not Moreover Preachers by a tender of salvation in a faithfull manner have a true peace redounding to themselves in the discharge of their duty which the persons to whom they tendered should have had had they been worthy as Pothinus Bishop of Lions being asked of the President who was the Christians God answered If thou werest worthy thou shouldst know Grot. in loc V. 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet Christ shews whom he judges unworthy even those who shall not receive the Apostles nor their doctrine and to these Christ bids they should shake off the dust of their feet whether it were City or Family The shaking off the dust signified 1 That they had nothing common with these contemners of grace no not the dust of their feet 2 That this dust would in the Day of Christ witness against these contemners that tenders of grace were made to them and they would have none of them I would have purged thee and thou wouldest not be purged Ezek. 24.13 Matth 23.37 and in the Day of Christ hereby they should know that a Prophet had been in the midst of them Ezek. 2.5 Naaman out of reverence would carry away some of the Jewish earth 2 Kings 5.17 The Apostles out of abhorrence would not carry away any of the dust of contemners of grace 3 By shaking off the dust they declared the fruitlesness of that journey which they had taken in declaring the Gospel unto them 4 Shaking off dust declared that they came not for gain-sake to them seeing they would not have so much as any of their dust cleaving to them 5 That as that dust was scattered about before the winde so should these wicked contemners of grace Psalm 1.4 6 That this dust might be a witness against them as Luke sets it down Luke 10.11 so Paul and Barnabas Acts 13.51 who shook the dust of their feet off against the wicked Jews of Antioch and came into Iconium 7 This shaking off dust signified that the Inhabitants of that place were so polluted that they infected
them Matth. 10.33 they know else we cannot be Christ his Disciples Luke 14.26 33. Till such times as we have a purpose of heart and an habitual intention to leave all that we have for Christ and to suffer whatsoever the rage of men shall inflict upon us we are not sincere with God Matth. 19.17 Luke 14.27 12 Whom dost thou make thy end A sincere man makes God his end Rom. 14.7 8. None of us that is of us sincere Christians that lives unto himself but whether we live we live unto the Lord he doth all to Gods glory 1 Cor. 10.31 2 Cor. 5.15 Christ died that they which live should not henceforth live unto themselves There 's a twofold end 1 Absolute and ultimate 2 Subordinate and conditional Hypocrites make God their subordinate and conditional end Isai 66.5 Your Brethren that hated you that cast you out for my names sake said Let the Lord be glorified They lookt at Gods glory in casting out his Saints So Jehu he had a zeal for the Lord of hosts 2 Kings 10.16 but the Lord was not his last end but his last end was to get a Kingdom to which all other ends were subservient Contrarily a sincere man makes God his last end as he studies prays preaches labours but why surely in order to God and his glory God is the end of his ends his last end whereto all his subordinate ends refer that is an absolute end which if all other ends were laid aside moves a man to do a thing The end a godly man aims at is to be acquainted with his duty and to discharge it in faithfulness all his projects and endeavours are running heaven-ward Slothfulness carelesness and remisness in the things of God and vehemence eagerness and intentness in our own affairs argues that the World is our absolute and last end and that God is onely the subordinate and inferiour end 3 Caution If the principal thing that Christ looks at in the actions of Christians be the sincerity of their actings then let us take heed of hypocrisie in all our services This is twofold 1 Gross hypocrisie which is when a man knows he dissembles with God or man Absalom pretended a vow at Hebron but intended the Murder of Amnon Such was Jezebel in her pretended Fast for Naboth and the Elders of Jezreel Jezebel knew that she proclaimed the Fast onely to get Naboths Vineyard and the Elders did it for fear they should provoke Jezebel Such was Judas in his pretending the poor when he would have had the Ointment sold John 12.6 and in his saying Hail Master and kissing Christ So the Scribes and Pharisees in their praying in the corners of the streets so the Pharisees Mat. 23.15 in their making long prayers and devouring Widows houses they were like whited Sepulchres appearing outwardly beautifull but within full of hypocrisie and iniquity v. 27 28. these are like those who at Stage Plays wear a Vizard they have Eliahs Mantle but not his Spirit They know they dissemble with God and the World and if they had the ends they aim at then farewell God and Religion These persons who for length of time go on thus are seldom converted 2 Close hypocrisie which is when a man thinks his actions are good and words and actions sincere mean time the rot tenness of his heart is known to God Prov. 16.2 Prov. 30.12 There is a generation pure in their own eys and yet is not washed from their filthiness Such was Cain Gen. 4.3 the Pharisee Luke 18.12 Paul in his Judaism Phil. 3.6 the Jews that went about to stablish their own righteousness yea many Papists and formal Protestants and Professors The mischief of this close hypocrisie is that it makes way for gross hypocrisie as in Saul who first formalized Gods worship after grosly dissembled Judas first clave to Christ for gain after betrayed him with a kiss Such close hypocrites were the Laodiceans Rev. 3.17 Concerning this I shall lay down four things 1 What it is 2 Cautions 3 What signes of it 4 What remedies against it 1 What it is There are many descriptions given of it some thus It 's when a man will do something in Gods worship but will not do it thorowly for example a man is not willing to let the duty go altogether for then were he prophane nor will perform it zealously for then were he holy but when he goes betwixt both does something but will not do it thorowly Others thus Hypocrisie is when a man doth works like unto good works but are not either because not commanded of God or because not done as he commands being done without faith and love for to deceive others for praise or profit sake Polanus l. 8. c. 10. p. 643. Others It 's a corruption of the will Wheatly Gods Husb. p. 14. whereby it inclines it self to seem good by doing some good and leaving some evil for ones own sake For the word Hypocrite some derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies judgement because an Hypocite hides his judgement whiles his outward man goes one way his minde another his tongue speaks one thing his heart another Budaeus derives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from counterfeiting so it signifies one that takes on him the person of another as Players do who on the stage appear sometimes as Beggars sometimes as Kings Translators and Interpreters fearing the name Stage-players would not be acceptable to godly ears retained the Greek word Hypocrite Mat. 6.5 When ye give alms pray be not like these Stage-players At the second hand it signifies all others which carry themselves with other faces then their own as Stage players do feigning honesty and godliness in shew when they are indeed wicked Herod is an image of the great men of the world who seem to favour the word but privily laugh at it and destroy it yet so that they would not seem to have destroyed it yea they praise John and love Christ Luth. Tom. 4.345 Hypocrisie is an outward shew of goodness not in the soul What Hypocrisie is which a person knowingly or overweeningly takes upon himself for some base and sinister end that he may seem good to others or to himself mean time harbouring some darling sin that he will not forsake and shunning some duty he will not close with 1 This takes in both gross and close hypocrisie gross hypocrisie whiles a man shall make 1 an outward shew of goodness not in the soul as Jehu 2 King 10.16 Come see my zeal for God his zeal was primarily to secure a Kingdome at the second hand or by accident for God 2 When a person shall knowingly take up such a profession contrary to what he knows is in his intent as Ishmael Jer. 41.6 Judas 3 To do this for base and sinister ends as the Scribes and Pharisees Matth. 23.29 they builded Prophets tombs to cover malice 4 He harbours some