Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
they came to Jerusalem Some think 12 or 13 days after they saw the star at first hence the Feast of Epiphany or Manifestation but it 's like the next day after they saw his star they came forward though it 's probable that it was near upon a year before Herod put the infants of Bethlem to death that while being spent in acquainting Caesar with the designe and in the plotting and projecting of the business V. 2. Saying Where is he that is born King of the Jews for we have seen his star in the East and are come to worship him Here is the question the Wise men propound 1 See the greatness of their faith they ask not whether he be but where he is presupposing he was born They acknowledge his natures his manhood in that he was born his Godhead in that they call the star his he the owner of it they also acknowledge his Kingly office so freely that it came to Herods ear they were neither afraid of Herod nor ashamed of Christ a politick bosome faith becomes not them that enquire after Christ The question was full of danger and amazement as casting down Herod from his throne and to set up a new King which was no less then capital 2 The ground of their faith For faith must have both a ground and an evidence Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differences a believer and a credulous person who believs every thing Prov. 14.15 The ground of it was for we have seen his star in the East For this star it was not an ordinary star for it moved as they went and shone on the day time placed lower then the fixed stars perhaps like a blazing star Chrysostom thinks it was some invisible power or Angel figured in the shape of a star And the Lord cals them by a star rather then by an Angel as condescending to their weakness because they were much imployd about the stars Now if you ask how they came to know what this star did portend Though some think they living in the East might know it from Balaam's prophesie Numb 24.17 I shall see him but not now I shall behold him but not nigh there shall come a star out of Jacob and a scepter shall rise out of Israel and shall smite the corners of Moab yet I suppose they came to know this star by Divine revelation onely but whether soever they came to know it But whereas some from hence would conclude the lawfulness of Judicial Astrology it 's groundless onely this I must confess 1 That the stars have an influence here below Judges 5.20 The stars in their paths or courses fought against Sisera But I say it 's groundless 1 Because Astrologers proceed by way of observation as in such a year and such a concourse of Planets wars and rebellions to have been therefore this year the same will happen in the like concourse but here no experience or observation went before for never had a Virgin brought forth before Some have thought stars to be the causes of things But Christ was not therefore born because the star appeared but therefore the star appeared because Christ was born Others in this Age are apt to think them signes of our actions as if heaven were the book wherein God writes all future actions and events the stars are for signes oft-times as dayes and years but it seems to me in no wise signes of those things which depend upon the will of man the future motions whereof are onely known to God That Astrologers alledge experience it nothing moves me for all the predictions of Astrology are mere particulars but although they had any certainty yet it were better to be always in the fear of God then to be tormented with fear of events Luth. in Gen. cap. 1. We are not to heed Astrologers Jer. 10.2 Be not dismayed at the signes of heaven for the Heathen are dismayed at them If they fore-tell us prosperous things and they lye we shall be wretched by hoping in vain if they fore-tell to us adversity and lye they make us miserable by fearing in vain if they fore-tell unhappy things to us and speak truth to what purpose is it to fore-know those things we cannot prevent and if they should truly fore-tell prosperity expectation would weary us out Lapide in Jer. 10. King Muleasses fore-told in the year 1544 that he should lose his kingdome and his life be in danger to shun it he went out of Africa and in his departure brought upon his own neck that which he would have shunn'd To conclude these Astrologers and Star-gazers and Monthly Prognosticators cannot save us from the things that shall come upon us no more then they could Babylon Jer. 47.13 They enrich your ears with words that they may enrich their own purses with money In the East By this is meant not so properly the region of heaven as the land from whence they came q.d. we living in the East saw there a star shining in the East which accompanied us these Wise men as the pillar of fire and cloud did Israel This star or such an one like it was seen in the West towards the end of Augustus reign and Pliny saith it was held to be a happy star but the Western men for want of light did misapply it And are come to worship him Here was the end of their coming viz. to worship him yet do they not finde him in a worshipful case but in a stable in a manger yet by faith they over-look all this and worship him worship is a great matter in that heaven and earth stars and prophets lead us to it for this end the Eunuch came out of Aethiopia and the Wise men from the East The world was made for this end that he that created it might be worshipped the Scripture was made for this end that he that inspired it might be worshipped The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gesture of the body lying down to give honour Zanch. in 4. Praecept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dog to fall down as dogs do at their masters feet The Wise men being perswaded that a Kingdome was appointed for this childe after the manner of the Eastern nations who are generally known to have worshipped their Kings they fall down to worship yet did they not onely apprehend him to be a King and so worshipped him with a civil worship but also they apprehended him to be the King of heaven and so worshipped him with a Religious worship V. 3 When Herod the King had heard these things he was troubled and all Jerusalem with him We have here the effects of the inquiry of the Wise men which is 1 Herod was troubled Fearing as if this King would drive him out of his Kingdome and because he was a tyrant and distrusted the faithfulness of his subjects Besides Herod living long among them knew their
service committed to the meanest servants such a phrase in English I am not worthy to carry his Books after him Some take it as the custome of the Hebrews who going into some more holy place were wont to put off their Shoes Exod. 3.5 Josh 5.15 Put off thy Shoes for the place where thou standest is holy ground and those who were more rich or noble had some Body to carry their Shoes Other Evangelists have the Latchet of whose Shoes I am not worthy to unloose in which speech they allude unto the manner of their being shod In hot Countreys their Shoes had onely Soles below and tyed above and therefore they were to be loosed before they could be pulled off the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we when we come home or go to bed call to the meanest Boy to pull off our Shoes Hence Psalm 108.10 Over Edom will I cast out my Shoe that is I will imploy the Edomites in the basest service as to take away my Shoes when they are put off John hereby acknowledges Christ to be his Lord and himself his meanest Servant He shall baptize you with the Holy Ghost and with Fire Some think John Baptist hath respect to that Acts 2.1 visible pouring out of the Spirit in the shape of fiery Tongues at Pentecost though this be a truth as appears Acts 1.5 John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Yet may we understand it of the power of the Spirit or of inward Baptism whereby the Spirit in the Hearts of Believers burns up their Lusts not onely enlightening of them but inlivening and kindling in them holy affections As the Spirit is called Water from the purging away of our filth Titus 3.5 so is it called Fire because by a spirit of burning he burns up our dross Isai 4.4 The Lord shall purge away the Bloud of Jerusalem from the midst thereof by the spirit of burning In a word Gospel Preachers may baptize you with Water but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptize with Fire they add to the Institutions of Christ and to the Scriptures which shadows out unto us and presents to our memories the benefit of the Spirit by variety of expressions The Abissines brand the baptized persons with Fire Beza in loc This practice gave occasion to some bolder Library keepers in some Copies to blot out the word Fire The Spirit is well resembled by Fire because it hath the properties of Fire as to purge to drive away darkness to shine to kindle to snatch upwards to strengthen Ephes 3.16 to change into it self 2 Cor. 3.18 Believers are by the Spirit changed into the same glorious image Mark 1.8 It 's said he shall baptize you with the Holy Ghost Fire is left out here for explanation sake it is added by the Figure Hendiadys The sum is Christ alone bestows whatsoever outward Baptism figures or signifies Now Fire in this place seems to be opposed to Water I baptize you with Water saith John Christ baptizes with Fire to signifie unto us that some fiery and spiritual power towards our purging and cleansing is represented to us by the Water of Baptism Besides this purging Fire bestowed on the Elect is opposed to that everlasting burning Fire which in the former Verse is threatned to fruitless Trees V. 12. Whose Fan is in his hand and he will thorowly purge his Floor and gather his Wheat into the Garner but will burn up the Chaff with unquenchable Fire John had set forth the power of Christ about Baptism now to awaken his Hearers the more some of whom were in a deep sleep he extends it further to the last Judgment which he shews by similitude of an Husbandman who when the Harvest is come gathers the Corn with the Chaff into the Floor and by and by thresheth it and separates the Chaff from the Wheat Whose Fan is in his â—aâ—d That is the Preaching of the Gospel before the Lâ—rd â—owse us up thereby we are as it were folded up in an heap of confusion untill which come the whole World is like a great heap of Chaff Or rather by Fan understand his judging power He will thorowly purge his Floor That is his Church gathering out of the Field of the World his Corn he brings it into his Bâ—rn as the Husbandman doth and when by an outward Call in the Ministry of the Word he hath brought them in because there are and will be many Hypocrites in his Churches hence he will thorowly purge his Floor as the Husbandman doth of the Chaff that is of wicked men who are compared to Chaff Psalm 1.4 Job 21.19 But this will be at the Day of Judgment which should be as a comfort to Saints and terrour to awaken carnal men so that the Floor signifies not the Place but the Corn upon it by a Metonymie Wheat into the Garner That is Saints into Heaven where the Sheep are at the Judges right hand from thence they go to Heaven Matth. 25. ult When the Fan hath once severed them that is his power and wisdom whereby he is able to sever Sheep and Goats whereby he is able to judg persons for every thing done in the Bâ—dy whether thoughts words or deeds This Fan is said to be in his hand it shews the â—ear approach of the Judgment James 5.9 The Judg slandeth before the Door For if thâ—â—e were some hundreds of years to the last Judgment yet compared with Eternity they are as nothing Burn up the Chaff with unquenchable Fire Not that it cannot be quenched but that it doth not quench in burning wicked men it never turns their Bodies to Ashes Neither is this impossible for the Sun it self which many suppose to be Fire is always burning and never quenched we reade of the Bush burning and not consumed Exod. 3. This Fire is still kindled by the breath of the Lord Exod. 30.33 This is five times together mentioned Mark 9.43 44 45 46 47 48. that we might the more fear it So that we see the wofull condition of the Chaff they are not onely severed from the Wheat but after the manner of the Nation of Palestine they are burnt in the Fire V. 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him We have here in this second part of the Chapter the Baptism of Christ set down wherein we have 1 The end of Christ's coming from Galilee to Jordan which was to be baptized of John 2 We have John's Prohibition of him together with his Reasons I have need to be baptized of thee and comest thou to me 3 Christ's Answer to John shewing why he would be baptized which was for the fulfilling of all Righteousness v. 15. 4 Christ's Reception of Baptism amplified 1 From the Adjunct He ascended out of the Water being baptized being then thirty years old Luke 3.23 2 From the signs that
contemplation of 40 days For though Christs natural heat might be suspended by his deep contemplation so that he might slowly digest for the powers of the soul when they go into contemplation they have little left for digestion and nourishment as we see generally in great students and so might keep him alive without meat the longer yet not forty days He was afterwards an hungred When Christ began to be hungry the tempter came to him hitherto he stood doubtful and durst not come partly because of the voice he had heard out of heaven and partly because his forty dayes fast did portend some great thing but now seeing Christ to be hungry he comes the more impudently as he came to the head so to the members when the feeling of affliction begins to touch them He was not hungry all the forty days but after he was hungry to show he was man Some think Christ by his hunger did objectively allure Satan to tempt him that so he might overcome him as a party of souldiers sometimes feign a running away that they may allure the enemies to follow them and so cut them off either by an ambush or by an orderly facing about so the devil tempted Christ as man not knowing him to be God or if he did know him to be God Christ doth as it were encourage his cowardly enemy that durst not set upon him as God shewing himself to be man V. 3. And when the tempter came to him he said If thou be the Son of God command that these stones be made bread We have here the first of the three temptations wherewith the devil assaults Christ And when the tempter So he is called 1 Thes 3.5 from the first temptation wherewith he supplanted Eve he is called the Tempter not because he is the alone tempter but because he is the chiefest for sometimes our flesh and sometimes the world tempts This tempting of Satan was nor barely by way of suggestion for that would easily have been repelled from the holy heart of Christ but in some outward and bodily form perhaps of a man To tempt is to try but Satan is an ensnaring trier He said unto him If thou be the Son of God Meaning as that voice at thy baptism declared and as John Baptist hath preached thee to be do not thou suffer hunger having whereby thou mayest asswage thy hunger Satan thought either by the miracle or by Christs inability to do the miracle he might know whether he were the Son of God or no that so he might vent his old wrath and envy against him It 's like the devil did not come abruptly upon him but first saluted him courteously as what Sir art thou meditating of I saw thee to be baptized of John in Jordan I heard a voice from heaven saying This is my beloved Son I would fain know whether the voice meant that thou art truly the Son of God by nature or an adopted Son by grace I see also by thy long fast of forty days that thou art hungry if therefore thou art the Son of God succour thy hunger and turn these stones into bread for thou canst easily do it The scope of Satans temptation was to tempt Christ 1 To unbelief as if he should say Thy father hath hitherto forgâ—â—ten thee and sent thee no meat now thou seest thy God fails thee therefore necessity puts thee upon to provide for thy self The scope of Satan was to draw Christ from resting on Gods word and to follow what unbelief should suggest and this appears by Christ his answer Man doth not live by bread alone So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power yet specially he tempts Christ to unbelief either that he should not believe that testimony that was given at his baptism or to doubt that God would fail him of necessary livelihood As he overcame the first Adam with unbelief of the threatning Gen. 3.3 so doth he endeavour to overcome the second Adam with unbelief of the promise And seeing Satan dare call in question the Son-ship of Christ no wonder if he tempt Saints to call in question their son-ship Where we may see Satans craft Christ being hungry is tempted to provide bread in such a way as Satan prescribes He usually fits his temptations according to mens present conditions marking in his temptation whereunto persons are inclining or wherein they are wanting so that as Fowlers lay several baits for the birds and Hunters for the wilde beasts and Fishers for the fish and lays for every one their proper bait for to catch them so to the hungry or poor Satan sets before them bread and livelihood to the full idleness and sloth to the proud honours to the covetous gain to the revengefull wrongs and discontents to the curious Magick and inchâ—ntments to the adulterer beauty to the drunkard wine c. as he tempted the head so doth he the members to the afflicted despair to the idle wantonness to the busie trouble to the severe cruelty to the mercifull flattery V. 4. But be answered and said Man shall not live by bread alone but by every word that proceedeth out of the mouth of God But he answered and said We may see the defence Christ had against Satans temptation it was the Scripture for that is our sword we are to fight with Ephes 6.17 which the Papists taking from the people expose them to Satans open violence A man that is to go where thievs way-lay him will be sure to have his sword yet is not the bare repeating the word in an heartless manner a defence against Satan but to repeat it believingly after which the temptation uses presently to vanish But herein we must joyn precept promise and threat precept forbidding such a sin and commanding such a duty the promise in case we consent not nor obey Satans temptations this we must set against all Satans proffers the threatning in case we yield to the temptation because Eve set not the threatning against the devils temptation and minc'd off the temptation which was In the day thou eats thereof thou shalt die which she minc'd into this Lest ye die Gen. 3.3 she was overcome of the tempter Man shall not live by bread alone but by every word that proceedeth out of the mouth of God As if he should say Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of mans life and not onely of bread as the Jews lived of Manna 40 years So that if the Lord should command us to eat grass and snakes c. we should live by them as by the most delicate meat yea if he should command it we should live without any meat as Moses and Elias did Therefore by word here is not onely meant the promises but the decree for the word that goes out of a man is his will pleasure or decree So that by word is meant the
Luke 9.53 yet he brought grace to their doors Joh. 4.10 Also from the example of Saints How kinde was Joseph to his brethren that sold him into Egypt Gen. 50.20 Stephen prayed for his persecutors Acts 7.59 Jeremy did not desire the wofull day against those that went about to take away his life Jeremy 17.16 How oft had David Saul in his power yet would he not hurt him It 's related of Bishop Cranmer that he so loved his enemies that it became a Proverb That the readiest way to get a good turn from him was to do him an injury 2 There may be some good in an enemy His created nature is good as being from God he hath or may have many good parts in him which if malice did not blinde us we might see now goodness wherever it is ought to be an object of love Thy love to thy enemy may be a mean to overcome his enmity Rom. 12.19 As coals of fire melt hard mettals so will thy kindness melt him 4 Though at present he may be an enemy yet he may in time become both thy friend and Gods friend Though now for the present he do thee wrong he may come to relent Prov. 16.7 When a mans ways please the Lord he makes even his enemies to be at peace with him He that turned the hearts of the Egyptians to lend his people their jewels can turn thine enemies hearts Paul once an enemy to God and his people after conversion a true friend to both The Jews though at present enemies for your sakes yet are they beloved for the fathers sake and shall be friends to Christianity Rom. 11.28 Esau's heart was turn'd to Jacob Gen. 33.10 5 The mischiefs which come from hatred of our enemies 1 Hereby we do more hart to our own souls then our enemies can do filling our souls with malicious distempers 2 We multiply contentions farther and farther There 's no way to overcome the evil of an enemy but by doing good to him Rom. 12.21 We should be glad when God puts an opportunity in our hand to overcome the malice of our enemies that we may see the uprightness of our heart herein Miriam had spoken against Moses in a way of detraction Numb 12.1 God smites her for so doing with leprosie Moses prayes for her healing with much earnestness v. 13. So doth Samuel pray for the people when they had cast off him and his government 1 Sam. 12.18 Obj. Papists say it 's matter of counsel to love enemies but no command A. It 's well if it be so yet no sin if it be omitted do it thou hast more reward omit it thou hast no punishment Counsels are onely given to some few that can receive them Matth. 19.11 12. but this command is given to all as the other duties commanded in this Chapter are precepts as Let your light shine forth v. 16. also v. 24.28 29 c. are all precepts and not counsels so is this Besides the reasons in the Text and v. 45. show that it is not left as an arbitrary thing Yea we finde it conjoyn'd with the most precise precepts Rom. 12.18 Col. 3.13 1 Thes 5.15 Obj. But David oft prayes against his enemies Answ 1 It may be conceived he means the enemies of the Church not his own personal enemies 2 He did this rather by a Prophetical spirit as rather denouncing what will come then desiring what may come 3 It was not out of any revengefull desire as if he took pleasure in the destruction of wicked men as out of a desire that the truth and justice of God may be made glorious in the destruction of wicked men 4 The Prophets pray for the destruction of wicked men not of their persons but of their Kingdome which being destroyed the Kingdome of Christ is inlarged 5 The Prophets wish for temporal evils upon wicked men that they may be corrected and amended Ps 83.16 Fill their faces with shame that they may seek thy name O Lord. But if this cannot by prayer be obtained then that the Church may be freed from them and the justice of God glorified 6 If none of these take place which we may in most Scriptures suppose then we must think that either David and others sinned herein or that the Law of the new Testament tends more to charity then the old and is a more perfect law Obj. But it 's a rule in justice to give like for like he hates me why should not I hate him Answ Like for like is not a rule alwayes to go by for it takes place onely in just things The contrary is commanded 1 Pet. 2.23 1 Pet. 3.9 Render to no man evil for evil or rayling for rayling 2 Revenge is an act of Gods Psal 94.1 Vengeance is mine not thine Deut. 32.15 Also it 's an act of the Magistrate who is a revenger to execute wrath on them that do evil Rom. 13.4 Obj. But he is my enemy and hates me causelesly Answ 1 Lay aside thy hatred towards him that he may love thee 2 Thou wilt have great comfort in thy conscience when thou canst love a causeless enemy Psal 7.4 Yea I have delivered him that without cause was mine enemy Obj. But he is a wicked man and the Prophet David saith Psal 139.21 Do not I hate them that hate thee Answ It 's one thing to hate a wicked man another thing to hate the wickedness in a man If you hate his wickedness you will hate the same wickedness in others even in your friends which you do not therefore your hatred against the person makes you hate the sin When David hated his enemies it was with a perfect hatred now perfect hatred is that which hates not the person for the sin nor loves the sin for the person Object But if we must pray for our enemies we must pray for the Devil and his Angels Answ Christ means onely such enemies for whom there is revealed a possibility of hearing for if a man sin against the holy Ghost we are not to pray for him 1 Joh. 5.16 God hath revealed the irrevocable damnation of the devils Jude 6. in that they are reserved in everlasting chains Object But we read of particular men that curst Noah curst Canaan Gen. 9.25 Cursed be Canaan a servant of servants Joshua curst them that built Jericho Jos 6.10 compared with 1 Kin. 16. â—4 Peter curst Magus thy mony perish with thee Act 18.20 Paul wisht They were cut off that troubled the Galatians Gal. 5.12 Elisha cursed the forty and two children 2 King 2.24 Paul cursed Alexander 2 Tim. 4.14 Answ When the Saints desired these things it was made evident to them from God that they should come to pass they did not do it out of any spirit of enmity Object But is this commandement of loving our enemies possible Answ It s possible according to the tenour of the Gospel though not according to the law when we consent to the law of God herein and have
their death-beds you have kept your Church and been good to the poor and peaceable among your neighbours 10 Vain-glory also is a fruit of a false Prophet John 7.18 He that speaks of himself seeks his own glory Contrarily faithfull Teachers preach not themselves but Christ Jesus the Lord 2 Cor. 4.5 John 3.30 11 Also dissimulation is a fruit of a false Prophet he endeavours to make persons to believe otherwise of things then he himself doth as of the Scriptures that they are of God but yet onely for such a time not for a constant rule of faith he believs the resurrection but he means a spiritual resurrection not a bodily of the same body committed to the earth 12 Also bitter invectives against instrumental teaching that they may draw Disciples after themselves Acts 20.30 31. 13 Also they carry you from the light of the Scriptures to the light within you contrary to Esai 8.20 to the law and to the testimony If they speak not according to that it is because there is no light in them Thou hast no light within who carriest persons from the Scriptures how can the light within thee check thee for any thing but from the light of Gods word The Word used thirty times in the New Testament for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knowledge together with this conscience together with God witnesses all our purposes words and actions whether good or evill Rom. 9.1 But whence doth it witness for or against us even from the light of the Word A man might commit idolatry and persecution every day and yet not be troubled at it if he do not know the Law of God Unless the knowledge of Gods word be in our mindes the conscience cannot exercise its judicial act in determining of the lawfulness or unlawfulness of our actions Hence when the Scripture would stir up a mans conscience it appeals to his knowledge 1 Cor. 6.15 16 19. 1 Cor. 9.23 24. 14 Also the denying of Ordinances upon pretence of immediate communion with God These false Prophets cast off the Ordinances wherein God and the soul of a believer have communion they throw down Christs ordinances and institutions that Satans inspirations and revelations may be instead of them Because there are some Allegories in the Scriptures they turn all into Allegories that they may carry us into a Wood whence we may not finde our way out and all to stablish these fooleries and yet these men judge themselves to have come into a state of perfection judging others to be children who use ordinances But that they may not seem to be mad without reason they bring some arguments as 1 The distinction put betwixt the Law and Gospel called Letter and Spirit 1 Cor. 3.6 by Letter is meant the Law by the Spirit the Gospel The Gospel is called Spirit comparatively because there is a greater powring out of the Spirit now then formerly Some by Letter understand the Law and by Spirit the gifts of the Spirit as tongues prophesie c. but I lean to the former because so expounded Rom. 7.6 where by oldness of the Letter the Apostle understands a principle of natural conscience and by newness of the Spirit a principle of regeneration For these Ordinances of Baptism and Supper God appointed them as helps to our faith through which is livelily held forth a crucified Christ for remission of sins to a believing soul for not divers things but one and the same is signified in both those ordinances of Baptism and the Supper to wit remission of sins to believers and repentants For the duration and perpetuity of ordinances till the end of the world take these reasons 1 Because there hath been since the Apostles times throughout all ages a Church therefore Ordinances Eph. 3.22 Unto him be glory in the Church throughout all ages therefore in every age there will be both Church and Ordinances 2 Because there is a command of our performance and observation of them to the end of the world and a promise of Gods presence with us in so doing Matth. 28.19 20. Make Disciples in all Nations Lo I am present with you to the end of the world 1 Cor. 11.26 So oft as ye eat this bread and drink this Cup ye shew forth the Lords death till he come What warrant have any believers to make a change till the Lord come No more warrant to put an end to Baptism then to making Disciples or the teaching the observation of Christs Commandements I can well nigh trace this delusion to the beginning In the year 1644 divers Books were printed against Infant-baptism the arguments whereof prevailed against Infant-baptism that many Commanders in the Army were against it but the Parliament and times being much for it these Commanders were troubled to keep in with conscience and with the times sundry persons disputing that these Officers were bound to take up the Baptism of Believers In this juncture of time comes a Chaplain to the Army who being forced out of the County of Kent was in the same condition with these Gentlemen he comes and preaches a doctrine that Baptisme and the supper were onely carnal ordinances and types and that they ended in the first age or to that effect so this doctrine being received with great applause this preacher formerly of little acquaintance came in one month to be one of the most eminent preachers in the army and these Gentlemen formerly troubled might now by the arguments of Mr. J. S. easily bundle the times and their principles against infant Baptisme together whiles hereby they were kept from the principles of the Anabaptists Though the said Mr. J. S. had formerly conferred with me to Baptize him which I was willing to do onely through worldly prudence he desired a place to be digged first in his own house to escape the odium of the times but at the end of four dayes when he had appointed me to come to dispense it he came to question the power of the dispenser so I departed home and left him About six months after I being with him reasoned so far that in one after-noon I answered his arguments and wifes being many till they had no more to say save this they were convinced but they must stay till God did perswade after which time he speedily went into the Army the product and spawn of whose preachings and printings were these delusions about denying ordinances which groundedly may be suspected was both to speaker and hearers the punishment for dallying with truth and denying submission to it after conviction My conscience tells me that the thing I write of him was truth and he was my intimate friend whom I should in no wise have cited so publick but that conscience to God for the undeceiving of others urgeth me 15 The last sort of fruits by false Prophets is that the Scriptures have their period and time of expiration and that every less light is swallowed up by a greater
In a patient bearing of crosses which in themselves are very contrary to our stubborn wills 1 Sam. 3.18 Levit 10.3 3 Obs He that in sincerity doth the will of God in the purpose of his heart and actions of life shall enter into heaven I put in both these because many hypocrites may have an outward seeming reformation as Joas Herod the Scribes Luke 11.39 Therefore we must look to inward reformation in the purposes of the heart Use As we look for blessedness so let us endeavour to do Gods will Jam. 1.25 He that is not a forgetfull hearer but a doer of the work which God requires this man shall be blessed in his doing a bare pretence to do Gods will is not enough to say as he in the Gospel I go Sir into the Vineyard but went not Matth. 21.29 30. First do Gods will then receive the promise Heb. 10.36 Means to do Gods will 1 Labour to know it Ephes 5.17 Be ye not unwise but understanding what the will of the Lord is Col. 1.9 2 Beg instruction of God herein Psal 143.10 Teach me to do thy will for thou art my God 3 Desire that your will may be brought over to Gods will Matth. 26.39 42. Father not my will but thine be done Acts 21.14 Phil. 2.13 4 Get the Law of God within your heart Psal 40.8 I delight to do thy will O God yea thy Law is in my heart Hence it was as meat to Christ to do the will of the Father John 4.34 My meat is to do the will of him that sent me Eph. 6.6 Heb. 10.7 2 Cor. 8.3 5 Have an eye to every part of Gods will Psal 119.6 I shall not be ashamed when I have respect to all thy Commandements Acts 13.22 I have found David a man after mine own heart which shall fulfill all my will Epaphras prayed that the Colossians might be compleat in all the will of God Col. 4.12 6 Consider the equity perfectness and holiness of Gods will Rom. 12.2 Proving what is that perfect holy and good will of God 7 Consider how dear thou art to Christ if thou dost his will more then mother sister or brother Mark 3.26 8 Persevere in doing Gods will all that is past is nothing without perseverance Matth. 24.13 V. 22 Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull things V. 23. And then will I profess to them I never knew you Depart from me ye that work iniquity Christ comes to amplifie the rejection of carnal Professors in the day of judgement from the vanity of their pretences and allegations they alledge for themselves Their pretences are three 1 That they prophesied in the name of Christ 2 Cast out devils in Christs name 3 Did wonderfull things in Christs name as healings tongues and hereby witnessed thy power They reason thus It 's unjust to cast out of heaven those that have prophesied in thy name and cast out devils in thy name but we have done so therefore c. See the horrible pride of formalists who will dare to reply against the Judge see Matth. 20.12 These last have wrought but one hour and thou hast made them equal with us There are some gifts formal hypocrites may have Balaam prophesied the Magicians of Egypt did miracies miracles are no note of a Church as Papists would make us believe but were done by professors of Christianity for the conviction of unbelievers see Mark 16.17 1 Cor. 14.22 Tongues are a signe to them that believe not Caiphas prophesied John 11.49 True miracles are the alone work of God given for the confirmation of Teachers come from God and were in the primitive times seals unto them John 3.2 We know thou art a Teacher come from God for no man can do these miracles thou dost except God be with him See Heb. 2.4 Yet all were not thus confirmed John Baptist did no miracle John 10.41 Yet sometimes not onely wicked men have done miracles Matth. 24.24 2 Thes 2.9 but even wicked Teachers Deut. 13.1 2. And in the primitive times all Christians could not do miracles 1 Cor. 12.29 Are all workers of miracles When miracles were done they were done by the will of God not when the instrument that did the miracle would Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 but would have wrought a miracle to have raised him up And sometimes uncharitable men have wrought miracles 1 Cor. 13.2 Though I have all faith so that I could remove mountains and have not charity I am nothing And then will I profess unto them I never knew you Depart from me ye workers of iniquity Here is the sentence against these formal professors they are sent to hell as well as other gross sinners I never knew you that is I never approved you So to know is taken Psal 1.6 I never knew you i. e. I reject you 1 Cor. 8.3 2 Tim. 2.19 I never knew you I knew you as Prophets and Teachers but never knew you as children and friends though I know all things and consequently know you with a knowledge of speculation yet I never knew you with a knowledge of love and affection You have professed me to be your Lord but you were never yet my servants I must acknowledge you to be my creatures but must profess you are none of the members of my body Rom. 8.9 I know you with a general knowledge as I know all things Psal 139.2 3. but I know you not with a special knowledge as I know mine Elect and Sheep John 10.14 your lusts are your lords and not I. Depart from me ye that work iniquity The words are taken out of Psal 6.8 they are the sentence of Christs sending formal hypocrites to hell as Matth. 25.41 Depart from me ye cursed into everlasting fire Oh terrible sentence thou formalist shalt not onely be severed from thy estate relations and all earthly comforts but also from the presence of the Lord. See 2 Thess 1.9 never to behold him any more By workers of iniquity he means such as live in sin Rom. 16.21 which in John's phrase is called the commitment of sin John 8.34 Whosoever committeth sin is the servant of sin called walking in darkness 1 John 1.6 See also 1 John 3.8 9. He that committeth sin is of the devil whosoever is born of God doth not commit sin v. 9. called also walking after the flesh and living after the flesh Rom. 8.1.12.13 Learn therefore either to depart from thine iniquity or else be assured thou shalt depart from Christ Ezek. 18.30 Repent and turn from your iniquity so iniquity shall not be your ruine Also v. 31. It 's called also the reign of sin Rom. 6.12 and dominion of sin v. 14. the service of sin v. 17. Obs The number not onely of profane multitudes but even of professing people that shall
of the Earth Luke 13.28 29. They shall come from East West North and South as this Centurion came from far You are of this people O then come in Shall come That is to me and to the faith of this Centurion being called by the Word of Christ and drawn by the Spirit of Christ even all that are given to Christ shall come and he that comes shall not be rejected John 6.37 compared with 44. And shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Metaphor from a Banquet wherewith we shall be satisfied when Christ shall appear Psalm 16.11 36.8 They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the Rivers of thy pleasures Luke 14.15 Blessed are they that shall eat Bread in the Kingdom of God See Luke 22.29 30. Revel 19.9 This was signified by the Parable of the Mariage Matth. 22.2 Luke 14.16 The things of grace and glory were like a well furnished Feast or Banquet set before Jews and Gentiles but the Jews cavilled at it and railed against it and persecuted it but the Gentiles that had but a Crum they embraced it so that this Banquet is the glorious things of the Gospel and the Inheritance of Heaven With Abraham Isaac and Jacob in the Kingdom of Heaven He names these three 1 Because he styles himself their God Exod. 3.6 2 Because the promise of Canaan a Type of Heaven was made to them 3 For their faith and holy examples these shall as it were sit at the upper end of the Table and the Gentiles shall come to sit down by them for there is one Communion of all Saints There being a common Inheritance it supposes a common Faith So that the sense is as this Centurion and stranger being perswaded of divine power in me hath obtained health for an afflicted body so very many of the Gentiles flying unto me by like perswasion shall obtain grace here and eternal salvation hereafter Besides whereas the Jews think themselves so holy that they will not eat with a stranger many strangers shall eat Bread with Abraham Isaac and Jacob the Jews Ancestours whose names they brag of the Jews being shut out But the children of the Kingdom shall be cast out into outer darkness The children of the kingdom are they to whom by priviledge of covenant the kingdom was appointed before others unless themselves withstood it 2 Because the word of the kingdom the doctrine of salvation was sent unto them Act. 13.26 Children of the stock of Abraham to you is the word of this salvation sent 3 Though they were not the kingdom to whom the inheritance was promised Matth. 25.34 Yet because they possessed a place in the visible Church they are called the children of the kingdom The Jews could have borne it that the Gentiles should have been planted in with the Jews to be one body but that the Jews should be cast out and the Gentiles taken into an empty place they could not bear this Shall be cast into outer darkness Here 's a commination and punishment against the ungrateful Jews If a King should make a sumptuous feast for his courtiers and they should not onely despise it but rail upon the King and persecute him for it would not the King not onely keep them from his Table but cast them into a most filthy prison so these Jews refusing Christ his banquet they have blindness hardness and extream outward calamities here and hell hereafter Into outer darkness Its called outer to understand this know that formerly people were wont to eat very sparingly in the morning and then to satisfie and chear themselves at supper giving themselves to their business on the day time hence they used to have their feasts at supper Mark 6.21 John 12.2 1 Cor. 11.20 See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis sapientium See for this 1 Thess 5.7 Matth. 22.2 Luk. 14.16 Rev. 19 9. Now when they had supt they had plenty of light in the house where the feast was but without it was darkness so these that partake not of this glorious supper whereof Christ had before spoken they shall be cast into outer darkness such as believe not on the Son of God shall not partake of this supper with the blessed but be cast out into outer darkness thus he that wanted the wedding garment was bound hand and foot and cast into outer darkness Matth. 22.13 Such persons when they shall see Abraham Isaac and Jacob in the kingdom themselves shall be cast out Luk. 13.28 the door shall be shut against them Luk. 13.25 The contrary is promised to believers and conquerors Rev. 3.12 Rev. 22.15 Without are dogs wicked men are still said to be without 1 Cor. 5.12 Col. 4.5 These damned souls shall not onely have inner darkness whereby their minds shall be deprived not onely of the light of mysteries vvhich Saints shall have the Tabernacle of heaven being open to them and of the beatifical sight and light of Gods countenance and all inward comfort but also they shall be punished with outward sensible darkness which excludes sensible light 1 Concerning curious questions as 1 Whether in hell there be fire without or whether the fire of hell shine so far that the damned can behold their own and others torments I leave it undetermined 2 Where the place of hell is whether in the centre of the earth which is judged to be from the superficies three thousand five hundred miles if so the so great darkness in the earth must needs cause great darkness in hell Some think its without this visible world and the region of the blessed to which Iâ—ncline So that the damned in hell shall not onely be punished with an obstinate blindness to hate God and holiness and all good because God torments them in hell and to love all evil out of their rage against God and despair of their own salvation but also with sensible darkness Jude 6. They are reserved in everlasting chains of darkness to the judgement of the great day And marke who the persons are who are thus punished they are the children of the kingdom fruitless and carnal professors Let such as have a forme of godliness without the power tremble at this that they shall have the sorest place in hell even outer darkness which is the furthest removed from light whereas they that have a great faith as the Centurion had shall have chief place in heaven and shall sit down with Abraham Isaac Jacob. Where there is weeping and wailing and gnashing of teeth Metaphor from prisoners who partly from the hunger cold and nastiness they endure and partly from the fear of the stroke of death ready to surprise them weep and wail and gnash their teeth or as men in great torments weep and gnash their teeth so shall the damned they shall have the worm of conscience eternally gnawing of them Isa 66.24 Mark 9.44 Moreover men gnash their teeth
which are to us ward they cannot be reckoned up they are more than can be numbered Psalm 139.17 How precious are thy thoughts O God unto me How great is the sum of them Every hour yea every minute God think of us let us then be often thinking of him saying with David Whom have I in Heaven but thee and there is none on Earth I desire in comparison of thee Psalm 73.25 saying as a certain holy man who when he was bid to have his thoughts in Heaven answered I am there already 8 If thou forgets to think on God thy soul will be in a withering condition Job 8.11 12 13 14. 3 Use Consolation to Saints 1 When condemned by men Job 16 19. My Witness is in Heaven and my Record on high 2 When we have upright intentions to bring about things for God but cannot at present effect them If there be a willing minde it is accepted 2 Cor. 8.12 3 In all acts of uprightness 1 Chron. 29.17 Thou triest the heart and hast pleasure in uprightness that is in upright intentions when we sigh to him he knows our sighs and groans Psalm 12.5 Rom. 8.26 this comforted Peter John 21.17 that the Lord knew his thoughts were affectionately set for Christ Thou knowest all things thou knowest that I love thee 4 Terrour to all wicked men who allow wicked thoughts in them God knows how thou smothers thine own conscience and goest against it what thoughts of denying Christ and temporizing are in thee what tricks thou hast to keep off conviction what heartlesness in duty what rovings in prayer Thou wouldst be ashamed if a man saw the wickedness of thy thoughts how much more when God beholds them Nay the Lord sees thy thoughts afar off even before thou thinkest them Exod. 3.19 He knew Pharaohs thoughts that he would not let the people go he sees thou hast an intention to deny him if a temptation come Mark 14.30 This night before the Cock crow twice thou shalt deny me thrice So the Lord knew Hazaels thoughts 2 Kings 8.12 which was to rip up women with childe He knew Israel would go a whoring from God when Moses and Joshua were dead And doth he not then know thy present wicked thoughts Psalm 50.21 Thou thoughtest that I was such an one as thy self but I will reprove thee and set them in order before thee or catalogize them as I take it some renders the word He sees God is not in all thy thoughts Psal 10.4 Yea he knows thy unclean and revengefull thoughts which are abomination to him Prov. 15 26. And though thou diggest deep to hide thy counsell from the Lord yet shalt not thou be able Isai 29.15 V. 5. And whether is easier to say Thy sins be forgiven thee or to say Arise and walk Christ brings a second argument to prove he had power to forgive sins viz. Because he was able to do that which in the opinion of the Pharisees was more hard therefore he had power to do that which was more easie It was more to forgive sin then to heal a disease but because the healing of a disease was visible and the forgiveness of sins was invisible therefore healing the Palsey-man seemed to the Pharisees to be the more difficult work yet is forgiveness of sin the harder work 1 Because no disease is contrary to the nature of God but sin is 2 Healing a Palsey is a natural work but forgiveness of sins is a supernatural work Christ applies his speech to their capacity who being meer natural men were moved with outward signes more then with the spiritual power of Christ So Christ reasons John 5.28 Christ proves the effectual power of his voice to quicken dead souls because the same voice of Christ shall at the day of resurrection be able to quicken dead bodies Besides this miraculous healing was a signe to confirm the other that he had power to forgive sins V. 6. But that yee may know the son of man hath power on earth to forgive sins then saith he to the sick of the Palsey Arise take up thy Bed and walk V. 7. And he arose and departed to his house Christ here positively proves that he had power on earth to forgive sins because miraculously by a word of his mouth he causes the Palsey man to walk so that he arose and departed to his house immediately Power on earth to forgive sins That is authoritatively Preachers forgive onely declaratively as Nathan to David 2 Sam. 12.7 The Lord hath put away thy iniquity John 20.23 Then saith he to the sick of the Palsey Arise take up thy Bed and walk That so this cure Christ wrought might appear to be a perfect cure Christ bids the Palsey man 1 Arise 2 Take up his Bed and carry it on his shoulders 3 Walk V. 8. But when the multitude saw it they marvelled and glorified God which had given such power unto men Multitude saw it they marvelled Here 's the effect of this miracle all saving the Pharisees who had accused Christ of blasphemy wondered at the miracle and so broke forth in praising God They wondered at it having never seen any such example of such a thing in former times The tendency of their wonder and praises was that persons with more confidence should submit themselves to the doctrine of Christ whiles they believed he was able to pardon their sins V. 9. As Jesus passed from thence he saw a man named Matthew sitting at the receipt of custome and he said unto him Follow me And he arose and followed him We have in this story 1 Christ calling Matthew v. 9. 2 Matthew his yielding obedience to the call of Christ v. 9. 3 We have Matthews thankfulness in making Christ a Feast v. 10. Amplified from the Guests that were there with Christ they were Publicans and sinners v. 10. 4 Here 's a question moved by the Pharisees hereupon which was why Christ would eat with Publicans and sinners v. 11. 5 Here 's Christ his answer to this charge 1 Apologetical that he conversed with them as a Physician to heal them not as one that practised like wickedness with them 2 Reprehensory taxing the proud conceitedness of the Pharisees who thought themselves whole and that they had no need of the Physician 3 Defensory v. 13. Go and learn what that meaneth I will have mercy and not sacrifice as if he should say That ye see me do is a work of mercy and charity in calling sinners from their sins to repentance that they may be saved therefore I doing what God commands your calumnies are not to be regarded Saw a man named Matthew sitting at the receipt of custom Christ passing from thence towards the Sea Mar. 2.13 saw a man This was that Matthew who penn'd this Book in the Hebrew tongue supposed to be him whom Mark and Luke call Levi and the circumstances of the History tend much thereto yet doth not Matthew at any time call himself Levi nor
into any City of the Samaritans but the twelve sent out Matth. 28.19 are commanded to make Disciples all Nations and to preach the Gospel to every creature Mark 16.15 these were onely to go to the lost Sheep of the House of Israel 3 Because these were to make no manner of provisions for their Journey of Gold Silver nor Brass in their Purses but the Preachers in the following order of the Scripture are required to be hospitable now they cannot do this unless they have wherewithall to do it as Money c. also to make all provisions Luke 22.35 4 Because here are onely barely named twelve and no provision for others after them as there is Matth. 28.19 nor no precept unto any other Preacher but unto them 5 It appears from Luke 22.35 When I sent you forth without Scrip wanted ye any thing and they said Nothing But now he that hath a Purse let him take it and likewise a Scrip c. Where the word have sent signifies the command to be at an end and the word now imports another different command to be given to them 6 The Apostles when they went to the Gentiles were not at first received till they had seen their Miracles and holiness and therefore before they brought them over to the faith they must carry provisions for themselves and their company which many times was not small See Acts 20.4 7 Aquinas saith It was a custome among the Jews to provide for their Masters therefore Christ bids them carry nothing when they went to the Jews but that custome being not among the Gentiles they had power to carry provisions 8 The sufferings hereafter mentioned from v. 16. did not befall the Apostles in their first sending in the first sending the Apostles found no persecution to fly from one City to another but all things succeeded according to their desire they joying that the Devils were subject to them Luke 10.17 but in this sending they are bid to prepare for persecution and death Reasons to prove that this sending was perpetual and part of that commission Matth. 28. which was after enlarged 1 From the providential care which Christ had for these Apostles that when he sent them forth without any thing they wanted nothing Luke 22.35 And he said unto them When I sent you without Purse and Scrip and Shoes lacked ye any thing and they said Nothing So why will not Christ have the same care of Gospel Preachers if they durst trust Christ 2 Because the twelve at this sending were commanded to shake off the dust of their feet against that house or any that did not receive them and this was performed long after Christs Resurrection and Ascension and after the giving of the commission Matth. 28. by Paul Acts 13.50 51. when persecution drove Paul and Barnabas from the City of Antioch and the coasts thereof they shook off the dust of their feet against them as Christ here commanded v. 14. 3 Because the seventy afterwards have the same Instructions Luke 10.9 10 11. that the twelve had 4 Because the same temptations which Christ fences these Apostles against to wit poverty and persecution are the temptations which in all ages faithfull Preachers are liable unto 5 Because these following precepts given to these twelve are of no less concernment to the Preachers of following ages than to these twelve viz. Be wise as Serpents v. 16. Beware of men for they will deliver you up to Counsels v. 17 c. Upon the Arguments on both sides I shall leave the matter onely I declare I rather incline to think that this fending was onely temporary for the fore-mentioned reasons We have in this Chapter three parts 1 The sending forth of the twelve Apostles from v. 1. to 15. 2 A caution to them thus sent out in particular v. 16 17. and in general to all Christians for so Luke expounds it Luke 12.1 to v. 13. That they should speak what he had spoken to them in the ear upon the house top and not to fear them that can onely kill the body 3 An encouragement of them in particular and of all Christians in general against slavish fear from v. 16. to the end In the sending forth of the Apostles observe 1 Their names v. 2 3 4. 2 Their call Jesus sent them forth and commanded them v. 5. 3 The place whereto they are designed to wit the lost sheep of the house of Israel But go not in the way of the Gentiles nor into any City of the Samaritans 4 Their power which was 1 To preach amplified from the subject matter of it The Kingdome of heaven is at hand v. 7. 2 To do miracles viz. Heal the sick cleanse the Lepers raise the dead cast out devils v. 8. 5 From their maintenance in their work set down 1 Negatively 1 They should not take any thing for their preaching nor for the miracles they wrought v. 9. 2 They should not provide gold nor silver nor brass in their purses nor scrip to cary provisions nor two coats v. 10. 2 Positively 1 That where ever they wrought the Lords work they should expect all due provision v. 10. For the workman is worthy of his meat 2 That there should still be worthy persons that would be ready to receive and give them harbour v. 11 12 13. 3 The wofull condition of them that should not receive them and relieve them v. 14 15. It should be more tolerable for Sodome and Gomorrah in the day of judgement then for that people V. 1. And when he had called unto him his twelve Disciples he gave them power against unclean spirits and to heal all manner of sickness and all manner of disease And when he called his twelve Disciples together he gave them power against unclean spirits Christ sending out his Disciples to preach furnishes them thereunto Besides an ability to preach he inables them to do miracles for the confirmation of their doctrine he makes them of Scholers to be Masters having in private first instructed them thereto The power Christ gave them was not onely Potentia or an ability but it was also Potestas an authority Some have power to do a thing that have not authority and some have authority that have not power the Disciples had a derivative power to do miracles Christ had this power from himself Devils are called unclean spirits as being full of pride and hatred of God and envy against men and to distinguish them from the holy Angels and because they delight in uncleanness and make men unclean defiling with blindness in the minde rebellion in the will We may see here the power of Christ above Moses and the Prophets Moses when he brought his Law did sundry miracles and so did Christ but neither Moses nor the Prophets could give power to others to do miracles as Christ here doth Besides Christ had power and gave power over devils which none else did V. 2. Now the names of the twelve Apostles
in preaching the receiver shall have the same degree of glory the Prophet had For the measure of glory hereafter will answer to our measure of love here for as in humane Laws the Receiver of a Thief and Robber and Traitour incurs the same punishment with the Thief so the receiver of a Prophet shall receive the same reward with the Prophet The Elm that upholds the Vine is respected of us as well as the Vine without which the Vine could not bring forth fruit he that tarried with the stuff and he that went down to the battel did alike share in the spoil 1 Sam. 30.24 so he that nourishes a Prophet for to preach when by reason of poverty else he could not shall receive the same reward with the Prophet according to the proportion of assistance and love wherewith he assists that Prophet And some think in like manner they that receive comfort and nourish the Martyrs of Christ shall receive the same Crown with them that suffer Martyrdom such as were companions of those who were made gazing-stocks for Christ are taken notice of Heb. 10.33 We may hence see how much God esteems his Prophets in that he promises not onely a reward but such a reward to them that receive them as of old he valued Prophets and righteous men Psalm 105.15 Touch not mine Anointed and do my Prophets no harm so doth he now not onely forbid harming them but commands to do them good with a promise of reward And he that receiveth a righteous man By this Christ means godly men Obs The Saints of God are truly and properly righteous men There is a twofold Righteousness 1 Imputative Righteousness of Justification Psalm 32.1 2. Blessed is the man to whom the Lord imputeth not iniquity This consists in having Christs righteousness imputed unto us and our sins imputed unto him 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Paul knew that at the day of Christ he was to be found in a righteousness or else he was undone and therefore he saith May be found in him not having mine own righteousness which is of the Law but the righteousness of Christ by faith that I may know him and the power of his Death and Resurrection c. This is one of the first Articles of the Faith wherein the Jews being ignorant did endeavour to make their own righteousness to stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was no otherwise than if we should set a dead man upon his legs who presently falls down Rom. 10.3 4. 2 There is a righteousness of sanctification or the righteousness of uprightness whereby there is a bent or inclination of soul to all the commandments of God without reserving any way of wickedness Deut. 6.25 It shall be our righteousness if we observe to do all these commandments as he hath commanded us This because it is wrought in our own persons is called inherent Job 27.5 6. Till I dy I will not remove my integrity from me my righteousness I hold fast and will not let it go Integrity consisting in an universal bent of heart to all Gods commands is here called by the name of righteousness Luke 1.6 it 's said Zachary and Elizabeth were both righteous before God But how did it appear why they walked in all the commandments and ordinances of the Lord blameless Of this Job 29.14 I put on righteousness and it cloathed me my judgment was as a robe and a diadem Godly walking or the Righteousness of Sanctification did adorn him before men as brave Apparel doth those that put it on Revel 19.8 The fine Linnen are the righteousnesses in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints he means as the righteousness of him who is the Lord our Righteousness Jer. 23.6 adorns us in the sight of God and answers divine Justice Gal. 3.10 1◠so doth the Righteousness of Sanctification adorn us in the sight of God Rom. 4.1.2 and of men Moses his mouth is full of wormwood the beginning of salvation is that that thou believe for that a new life ought to follow that belongs not to satisfaction but to obedience Luth. Tom. 4.198 As there is a two-fold righteousness so there is a two-fold acception of justification 1 For an absolution in judgement in opposition to condemnation Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are alike abomination in the sight of God Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned so that by considering what condemnation is we may know what justification is Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement Absolution is the sentence of a righteous Judge acquitting an innocent person his righteousness appearing in judgement Thus we are justified by Christs righteousness Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect or frame an inditement against them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is God that justifieth who shall condemn It s Christ that dyed yea rather that is risen again who is even at the right hand of God As if he should say through Christ his dying and rising we are acquitted from all guilt and punishment we believing on him 2 Justification is taken for the infusion of habitual righteousness whereby there is not onely a throwing down of the reign of sin in the soul but there is also a setting up of a new frame of grace in the purpose and intentions of the heart Dan. 12.3 They that justifie many shall shine as the stars as Junius reads it they that turn many to righteousness This is nothing else but sanctification if we take the word in a grammatical sence of justus and facio Seldom is the word thus taken and when it is so taken it doth not alwayes signifie an habitual effect in the subject of that quantity or quality the epithite denotes with the driving away of the contrary as in glorifie magnifie sanctifie c. vve glorifie and sanctifie God not by making him of vile and prophane to become glorious and holy but by declaring him to be such Mary magnifies the Lord not by making him of little to become great but by declaring him to be great The Peripatetics say that by doing just and temperate things vve are made just and temperate but it s not so for being made just and temperate vve do just and temperate things Luth. Tom. 2 lat Now the justification in the Court of heaven vvhereby vve stand righteous must be a righteousness vvhereby vve stand perfect in all parts and degrees This is two-fold 1 The Righteousness of the lavv so if vve perfectly fulfill the Lavv in every point vve are saved from hell by it Rom. 10.5 Moses describeth the righteousness of the Law that the man that
in against thee are non-suted Rom. 8.33 Who shall lay any thing to the charge of Gods elect When God would comfort his people wherewith doth he comfort them he tells them their iniquities are pardoned Esa 40.22 Obj. But my Sins are many my guilts haynous how can I take comfort Answ 1 God was in Christ Reconciling the world unto himself not imputing their trespasses unto them and delivered from the curse all that believe on him John 3.36 1 Thess 1.10 2 We must look on Christs death as able to drown Mountains as Mole-hills All the fiery stingings how great soever were taken away when they lookt on the Brazen Serpent John 3.14 15. God did not onely save just Abraham Isaac and Jacob but unrighteous Thamar Reuben Simeon Levi that no man should presume of his righteousness or wisdom nor that any man should be discouraged because of his sins Luth. in Gen. 38. 3 The Fountain of Christs Bloud is set open for all bleeding and believing souls Zach. 12.10 compared with cap. 13.1 In that day they believe and repent the Fountain is open 4 All hand-writings of Ordinances of what kinde soever that might testifie a believers guilt is taken away as to the accusatory and damnatory power thereof Col. 2.14 If the Jews rejoyced at the revoking Ahazuerus sentence let us much more at this 5 All the power of Hell is led in triumph by Christ to the faith of the believer Col. 2.15 Having spoiled principalities and powers he made a shew of them openly viz. to the faith of the believer triumphing over them on the Cross 6 In his Redemption Christ had in his eye all the sins that should fall out to the end of the world and he paid not onely for sins that were at present but for those which should come after though one sin be committed to day another to morrow and another the third day yet the travel of Christs soul gave the Father full satisfaction Isai 53.11 Object Could I believe or repent I could take comfort but alas I cannot saith many a poor soul Answ All the promises of remission of sins are belonging and so consequently to be tendered unto those who believe and repent not to believing without repenting nor to repenting without believing Luke 24.47 Mark 1.15 Acts 20.21 Paul preached Repentance towards God and Faith towards our Lord Jesus Christ but the promises are to be tendered to both together Thus we comfort the afflicted Brother It 's impossible thou shouldest be so righteous in this life that thou shouldest feel no sin and that thy body should be clear without spots as the Sun but thou hast yet spots are in thee yet art thou holy but thou sayest How can I be holy seeing I have and feel sin That thou feelest sin and acknowledges it give thanks to God despair not It 's a step to health when the sick person acknowledges his Disease But how shall I be delivered from my sin run to Christ the Physician who heals the broken in heart thy reason being sacrificed believe in him Luth. Tom. 4.76 2 Mourning under unbelief and impenitency and hardness of heart doth usually argue there is some measure of these graces in thy soul for whence could a soul mourn for the want of these graces but because it hath some measure of these already those that mourn under wants and hunger and thirst for supplies are under the promise of blessedness John 7.37 If any man thirst let him come unto me and drink 2 Every thirsting soul is invited to Christ Revel 22.17 Let him that is a thirst come and whosoever will let him come and take of the water of life freely 3 Cast thy thy self upon Christ resolving if thou perishest thou wilt perish in his arms Job 13.15 2 Use Righteous persons may draw comfort from the righteousness of uprightness though not by way of satisfaction yet by way of evidence 1 Chron. 29.9 The People rejoyced because they offered willingly because with perfect heart they offered willingly 2 Cor. 1.12 Our rejoycing is the testimony of our conscience Doing judgment is accompanied with joy Prov. 21.15 Men persecute for righteousness Matth. 5.10 Devils rage at it but Saints must walk in it Luke 1.75 Those Heb. 11. first wrought Righteousness then obtained promises v. 35. In the name of a righteous man Not because he is a kinsman or friend or because we hope to receive like for like or shall get some gain thereby or ingratiate our self thereby unto some men we would be in favour with but as before he had spoken because he was a Prophet so here because he is a righteous man Gal. 6.10 We should principally look to the moving cause that moveth us to do good to Gods Saints even because we see Christ in them though all other considerations were taken away as of neighbourhood meekness love to us Shall receive a righteous mans Reward That is they shall not onely receive the examples of those holy men they receive and their edifying speeches usually holy either for matter or manner of speaking and sometimes their powerfull prayers for them but they shall also receive the same reward of eternal glory which the righteous man himself shall receive for the just shall live by faith Heb. 2.4 V. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his Reward Here 's a third ground against fear of not being received which the Disciples and other Christians might expect for the cause of Christ to wit that the smallest kindness done to any of Christs little ones shall not go without a reward Whosoever shall give to drink unto one of these little ones a cup of cold water That is being able to give no more for if we can give a cup of wine and shall put the matter off with a cup of water Christ will think this but cold entertainment The meanness of the benefit shall not make the kindness less respected with Christ 2 Cor. 8.12 If there be first a willing minde it is accepted according to that a man hath He names cold water as Augustine supposes lest any man should excuse himself that he wanted fire or a vessel to heat it By little ones Christ means those who are base and vile in their own eys from the sense of their Infirmities and despised by the proud men of the world Against offending and despising these little ones Christ warns Matth. 18.6 1 Saying It were better a man had a Mill-stone hanged about his neck and he be cast into the Sea as the Jews were wont to punish some Malefactours than offend such little ones 2 The Angels of these little ones do always behold the face of God therefore take heed how ye despise them God dignifies them with attendance of Angels therefore do not ye despise them If not despise them then must you