receive them and relieve them even those who are the meanest members of his body Even as Rebecca when she entertained Eleazar Abrahams servant Gen. 24.17 and gave him water obtained a great reward so shall those who receive the little ones of Christ and give a cup of water to them In the name of a Disciple That is because he is my Disciple and cleaves to my Doctrine because he believes in me and belongs to Christ as Mark hath it cap. 9.41 This looking at Christ in the intention of the giver doth prove the rectitude and lustre of the action it nobilitates and commends it so that it 's done to Christ which is bestowed on a Christian and so Christ interprets it Mat. 25.40 If you do it upon other account as because he is your Tenant Servant Kinsman Friend though it may be an act of natural mercy yet doth not Christ esteem it as a kindness done to him In all our hospitality in general and for this in special ought we to eye Christ Learn we then that our deeds are esteemed of God according to our minde and intention provided the minde of the Intender be enlightened in his duty Verily I say unto you he shall in no wise lose his Reward The world will hardly believe that the meanest service done to Christ his Disciples will be acknowledged according to the intention and ability of the giver and that such action of so small valuation shall be rewarded hence Christ confirms it with an Asseveration Verily I say unto you he shall in no wise lose his Reward Yet shall he not have such a Reward herein as if the same were done to a Prophet God hath rewards affixt to all the services done for him but to some greater than other yet not by way of merit but of free grace as the Apostle saith 1 Cor. 3.8 Every man shall receive a reward according to his own labour which reward flows not from any compact or from any commensuration but from Gods free grace Reward doth not always presuppose Merit as its correlate but onely labour or some preceding action Sometimes the reward is inferiour to the work as when a man works hard for a covetous person who rewards slenderly sometimes the reward is as much as the work this reward presupposeth merit sometimes the reward is far greater then the work as for a Prince for an hours service to give a man 10000 pound a year such is all our obedience in respect of that superabundant weight of glory Hence this reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift Rom. 6.23 because all our works how great soever have no commensurate or proportionable value being compared with the reward Hence the reward of glory is called an inheritance which doth not presuppose any desert The Apostle saying The wages of sin is death doth not say eternal life is the wages of holiness but calls it the gift of God Rom. 6.23 Observe these things 1 The meanest service done to the meanest of the servants of Christ shall be acknowledged by Christ Matth. 25.36 Even Goats hair was not rejected when brought to the Sanctuary 2 There is a free gracious reward that God hath in store to distribute to them that receive persons because they belong to Christ 3 The Lord in the actions of Christians looks much upon the sincerity of their actings Zach. 7.5 To whom did ye fast did ye fast to me God not onely looks upon the sincerity of a King as Hezekiah Isai 38.3 5. but also of a poor servant Col. 3.22 23. q. d. Deceitfull servants have a double heart sincere servants have a single heart Reas 1 Because what is done in sincerity is done to God Zach. 7.5 This was Hezekiah's end Isai 38.3 Rev. 2.13 If I might have my wish I would chuse the basest work of a servant-maid before all the victories and triumphs of Alexander and Caesar Why Because here is God there is the devil the matter of the work is the same but the kinde and difference infinitely diverse Luth. in Gen. 29. He means it of works done in sincerity 2 Because sincere persons in what they do endeavour to approve themselves to Christ 2 Cor. 2.17 We are not of them who huxter the word of God but as of sincerity but as of God in the sight of God speak we in Christ 2 Cor. 4.2 commending our selves to every mans conscience in the sight of God 2 Thes 2.4 So we speak not as pleasing men but God which trieth our hearts 3 That so he may either condemn or crown the action condemn it if it shall onely have a pretence as in Jehu's destruction of Baal who did it not out of hatred of idolatry but to get a Kingdome See Hos 1.4 Hence Jehu is charged with murther I will avenge the bloud of Jezreel upon the house of Jehu or crown it when it is done in sincerity as in Cornelius prayers and alms Acts 10.2 Use Information what kinde of services we must bring unto the Lord even such as are sincere Imitate Nathaniel to be Israelites without guile Joh. 1.47 If we pretend love to the Lord let it be in sincerity Ephes 6.22 if we feed the flock of God let it be out of love Joh. 21.15 if we preach or take the oversight of a flock let it be willingly 1 Cor. 9.17 1 Pet. 5.2 Think not any thing well done wherein thou canst not appeal to God in the doing thereof when we come to die those things will comfort us most wherin we have had most respect to God and least to men It 's not the greatness of services we do but the truth that God accepts where there is sincerity though there may be diverse failings God knows how to overlook them See 2 Chron. 30.18 19 20. and Asa 2 Kings 14.15 2 Exhort 1 To strive to be sincere in what thou doest 1 The most glorious actions thou canst do are abominable without it Isai 66.3 He that sacrificeth a Lamb as if he cut off a Dogs neck why Because not done to God Matth. 23.29 Christ pronounces a wo on those who builded the tombs of the Prophets and garnished the sepulchres of the righteous why Because they did not do it out of love to holiness to keep the memory of holy men alive but to cover their malice against Christ 2 Cor. 10.18 2 Sincerity differences the actions of one man from another Sundry gross hypocrites have done actions outwardly glorious as Amaziah 2 Chron. 25.2 Jehu 2 Kings 10.28 29 31. Those who preacht Christ out of envy Phil. 1.16 Cain sacrificed as well as Abel Ezekiels worldly hearers came to hear as well as others Ezek. 33.31 3 The conscience is not satisfied in any services save those which are done in sincerity Now every man ought to please his conscience so did Paul in his preaching Gal. 1.10 Hence he had comfort 2 Cor. 1.12 Our rejoycing is the testimony of our conscience 4 God is of a spiritual
dangerously deep where they run smoothest retaining that principle to be abhorred that profest hatreds lose their place of revenge If this inward anger be not suppressed in the heart we know not to what excess it may break out as in Cain and Haman Obj. But I am naturally angry and cholerick Answ By this reason might the adulterer murtherer thief excuse their letchery theft and murther V. 23. Therefore if thou bringest thy gift to the Altar and there remembrest thy brother hath ought against thee V. 24. Leave there thy gift before the altar and go thy way first go and be reconciled to thy brother and then come and offer thy gift Q What is meant by offering Answ A free will offering mentioned Levit. 1.2 Christ herein showes that this Commandment against murder is not fulfilled if there be any grudge betwixt us and our neighbour and we do not return into good will with him and herein Christ showes two things 1 That unless we be reconciled to our brother all duties of godliness as prayers hearing receiving are nothing worth therefore as oft as we come to the worship of God we must cleanse our hearts from these So the Apostle commands 1 Tim. 2.8 1 Pet. 2.1 2. Malice and wrath and calling a person Racha doth no less disable from prayer then from the supper This should be a ground of humiliation for all such carriages when we come before the Lord. No voluntary offerings whether costly or of free-will that are offered with an angry heart do please God And therefore foolishly did the Pharisees suppose that gifts offered in the Temple did expiate sins which the Judges did not punish though there were no amendment of heart 2 That in vain persons profess themselves to be worshippers of God who offend their brethren and after proudly contemn them for under one kinde Christ points out all outward exercises of worship wherein men counterfeit godliness rather then truly witness it If we give all our goods to the poor and have not charity it profits not If thou bringest thy gift to the Altar Christ speaks of the worship of the Christians in words applied to the worship of the Jews when they offered sacrifices and gifts on the Altar of the Temple though I grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name often given to the Lords Table so called in reference to the sacrifice there signified which was Christ Heb. 13.10 We have an Altar whereof they have no right to eat that serve the Tabernacle yet was it not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was proper onely to heathen Altars besides it appears by the Apostles Canons that Christians brought gifts and laid them upon the Altar or Communion-Table for the use of the Ministers and poor and for the use of the Ordinances Canon 3. and Canon 5. And there rememberest thy Brother hath ought against thee That is any just complaint concerning wrong done to him though thou hast nothing against him yet if he have any thing justly against thee yet oughtest thou to consider hereof This is needfull 1 In respect of God who looks not so much upon the Gift as upon the Heart clean from Hatred and Malice Isai 1.15 When you make many Praâ—ers I will not hear your hands are full of Bloud 2 In respect of our selves because unless we be reconciled to our Brother we pray against our selves when we desire forgiveness of God as we forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any one Quest But what if the person will not be reconciled Answ This may comfort thee thou hast done thy duty Blessed are they that hunger and thirst after Righteousness Christ absolves thee if thou seek Reconciliation and canst not obtain it Moreover if the Supper of the Lord be here meant and I know no absurdity in including of it how necessary is it for Brethren to be united hence it 's called a Communion that is a common union betwixt Christ and Believers and indeed this Unity and Love is the Badg of Christ's Disciples we tell an apparant Ly when we come to this Communion and have not an Union with our Brethren 1 Cor. 10.16 We being many are one Bread and one Body in token of vvhich Union Christians before the Supper gave an holy kiss one to another as Lapide observes This must be limited to respect time and place for if the person offended be far from thee then let thy affection go to him and give satisfaction as soon as thou canst onely we may see how unholy a thing Discord and Strife is that it unhallovvs every service Also Christ condemns selfishness whereby too oft we stand too much upon our own right even to loss of Charity contrary to Phil. 4.4 Let your moderation in remitting of your right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men V. 24. Agree with thine Adversary quickly whilest thou art in the way with him lest at any time the Judg deliver thee to the Officer and the Officer cast thee in Prison V. 25. Verily thou shalt not come out thence till thou hast paid the uttermost Farthing Christ goes on further to commend unto us Reconciliation and the scope of these words is 1 that we should endeavour to be reconciled with that person whom we have offended this is done 1 By confessing our evil Luke 17.3 4. 2 By professing our sorrow for it Luke 17.4 3 By declaring that we would willingly that the thing we have done were undone and if it were to do again we would not in any vvise do it this is satisfaction 2 Cor. 2.7 8. 4 By making a just apology to our Adversary Josh 22.26 The two Tribes and an half made an Altar beyond Jordan but not for burnt-offering nor for sacrifice with which apology that the Altar was made onely for civil use the rest of the Tribes were satisfied for want of which apology the Benjamites were destroyed Judges 20.43 2 That the person offended should accept satisfaction and not shew himself irreconcilable or hard to forgive a Wrong Mark 11.25 Forgive if ye have ought against any that your heavenly Father may forgive you your trespasses Col. 3.13 Much more bear offences in Wives and Freinds and Servants which are made up with so many benefits Now this Forgiveness contains 1 A removal of inward grudg and displeasure Levit. 19.18 2 Forbearance of all manner of Revenge Rom. 12 19. 3 To be lovingly affected and ready to do good as if we had not been offended at this person so Joseph towards his Brethren Quest But must we forgive all offences Answ In offences done against us are two things 1 The Injury 2. The Damage For example A man strikes a Tradesman or a labouring man so that he keeps his bed and is at expences for the cure of the Wound besides he hath lost what he might have earned and spent that he might have saved Exod. 21.18 19. The Injury must be forgiven
resemble God than in forgiveness of offences and so much more when we do it readily Psal 86.5 4 See a motive to pray to God for pardon with confidence because we finde our hearts inclining to pardon others who have damnified us in our Bodies goods and Reputation 5 This word As doth not denote the cause degree price or equâ—lity but onely the kinde of remission as Faius well observes or it 's a Law whereto he will have all men bound that 〈◊〉 for pardon from God For Christ is the cause of remission It 's a qualification wherewith the children of God must come before God in Prayer if they would have pardon of God they must bring a minde to pardon others 6 We may see our natural proneness to revenge in that as often as we desire forgiveness of God we must bring forgiveness of our Brother 7 It 's a way to true peace to obtain forgiveness of God and to forgive others there is therefore a necessity of union among Christians without which we can never open our mouths to God 8 That there must be universal forgiveness of all wrongs how great soever for if we keep some one wrong in the corner of our hearts we desire that God would do the same against us which if he should how wofull would it be for us It 's to be feared by the carriages of many that many who profess to forgive and shake hands wait onely for an opportunity to vent their malice hereby calling for the vengeance of God to fall upon them Quest But are we absolutely commanded to forgive all wrongs Answ As Christ in the fifth of Matthew commanding to give like for like informs his Disciples of their private duty so here he doth not bid us forgive civil or natural Debts If a man take away my goods or the life of my friend I may prosecute against him laying aside private and club-like revenge except when publick good or right reason require it Quest Whether are Suits in Law here condemned Answ 1 Such as proceed from malice and private revenge Rom. 12.19 20. 2 Such as tend to scandal as to go to Law for trifles 1 Cor. 6.1 Contrarily we may go to Law 1 In Justice and Charity to get our own right provided it be not for trifles We reade of Zenas a Lawyer a good man who was never bid to change his calling 2 That the party offending may be chastized and brought to repentance for his fault 3 Law must be the last remedy as Physicians use desperate Physick when weaker will not serve or as War is the last Refuge in a State 4 If Paul appealed unto Caesar who was a wicked Tyrant much more may we to Judges who though not so good yet perhaps not so bad as he Use For application Learn heartily forgiveness of offences done against you for 1 It 's a matter of great difficulty hence when Christ proposes this duty Luke 17.13 to forgive trespassing brethren the Disciples pray Lord increase our Faith As if they should say without faith we can never do it 2 All the Ordinances are profaned unto thee if thou come to them with a revengefull heart The Corinthians having strife among them came together for the worse 1 Cor. 11.17 Wrath and Revenge in Prayer condemned 1 Tim. 2.8 hence Christ saith When you stand praying forgive Mark 11.25 3 There can be no forgiveness with God unless we forgive our Brother Matth. 6.14 15. Matth. 18.24 28 29 33. q. d. if thou forgives I will forgive if thou dost not forgive I will not forgive 4 Our selves stand in need of daily forgiveness both from God and men from God for we sin against him daily from men Col. 3.13 Forgiving one another as he stands need of thy forgiveness so dost thou of thy Brothers 5 Unless thy forgiveness of thy Brother be from thy heart God respects it not Matth. 18.35 so likewise shall my heavenly Father do if ye from your heart forgive not every man his Brother his trespasses Neither will it serve the turn that perhaps thou never usest this Petition in any of thy Prayers for fear of calling vengeance upon thine own head yet still the Sentence of God remains firm that if ye forgive not men their trespasses your heavenly Father will not forgive you Object But who are my Debtours whom I am to forgive Answ Any one in the World thou hast a quarrel against that is a just cause of complaint as Paul tells us Col. 3.13 yea even civil Debts when men ow us Money if they cannot be required without the destruction of our Neighbour we are to forgive them and so much more readily when the Debtour is cast into this poor condition not through sloth prodigality or vicious practices but meerly by the Lords hand Cursed is that speech when the Creditour shall say he will make Dice of such a Debtours bones 6 It 's a victory of an high nature to forgive offences Many think they are bound to revenge themselves in point of honour whiles they study to retain the name of Gentlemen they fear not by God to be branded for Murderers being ready to revenge even wrongs of a small nature by Duels c. V. 13. And lead us not into temptation but deliver us from evil And lead us not into temptation In this Petition Christ teaches us to pray 1 That we may not be brought into temptation we know not what weakness we may shew therein God leads into temptation 1 By bringing us where there are occasions of sin and objects through the corruptions of our hearts that become temptations Deut. 13.1 2 3. A false Prophet works a sign to draw to strange gods but thou shalt not hearken to him for herein the Lord thy God proves thee The Lord set Wine before the Rechabites to try whether they would obey their fathers command Jer. 35.5 2 God removes Impediments that kept from sin so he removes such a friend that was an example of good or a reprover to disswade us from sin such a Magistrate such a Father Obj. But James c. 1.13 saith Let no man say I am tempted of God for God tempteth not any man Answ It 's one thing to tempt another thing to be led into temptation God tempts not to evil For 1 it 's our own lusts that tempt us v. 14. 2 Every good gift comes from God therefore no evil v. 17. Now to counsel perswade or advise to evil were sin neither doth God tempt us by powring in wicked thoughts nor by inclining our hearts to wickedness 2 To be lead into temptation is an act of God whereby he by his providence leads us where there are objects and occasions of sin without any sollicitation from God thereto so that Gods leading into temptation is nothing else but a proof whether we will stand in our obedience or no. So God tempted Abraham whether he would part with his dearest comfort for God Gen. 22.1 of this Exod. 16.4
that Christ was meer Man and not God whose will onely is omnipotent Arrius taught that Christ was less than the Father and therefore did not command but onely received the commands of the Father Manicheus taught that Christ had not true but onely imaginary flesh and therefore could neither touch nor be touched Christ confutes all these in these words Be thou clean Here 's the Divinity of Christ men are wont to command actions but to make things to be by commanding them to be is onely divine Gen. 1. Let there be Light and there was Light Let the Earth be created and it was so Immediately his Leprosie was cleansed With a touch of Christs hand and with a word of his mouth he touched him that the cure might not seem to come by chance but that it onely came from himself 2 To shew the mercy and condescention of Christ that did not disdain to touch a leprous person much more in taking Leprosie of sin on him and making us one body him In that this Leprosie was cured immediately there came came no space of time nor no outward mean betwixt the command of Christ and the work of Christ V. 4. And Jesus saith unto him See thou tell no man but go thy way Shew thy self to the Priest and offer the Gift that Moses commanded for a testimony unto them See thou tell no man There are sundry causes why Christ enjoyns him silence 1 Christ did not forbid him to tell it at any time but that he should not tell it till he had shewed himself to the Priests lest the Priests hearing of the cure should maliciously report that the Leper was not truly healed according to the Law Levit. 14. wherein the Priest was to judg of Leprosie and therefore in the Text it follows Go shew thy self to the Priest This Miracle fell out in Galilee Mark 1.39 and the Priests were at Jerusalem the Priests were called out of the City that they might judg of the Disease There were other causes as 1 For modesty sake and to avoid boasting 2 For not speaking forth that in word which spake forth it self in deed in his whole body the Leprosie being removed 3 Because the fit time was not come therefore the Lepers zeal was disorderly in publishing that Christ would have kept silent Mark 1.45 4 Lest hereby Christ should stir up the envy and hatred of the Pharisees against him and so be forced to go from the City not having an opportunity to preach the Gospel Mark 1.45 So that Christ could no more openly enter into the City but was forced to remain in desert places But go thy way shew thy self to the Priest Christ bids him shew himself to the Priest 1 Because the ceremonies were yet in force Now the ceremonial command was that the Leper should show himself to the Priest Levit. 14.2 2 That the healed Leper might test fie his thankfulness to God for so great a benefit by bringing a thank-offering Levit. 14.1 to 9. 3 To draw the Priests either to faith in Christ and repentance for their opposition against him or else that they might be inexcusable hence these words follow for a testimony unto them 4 To get a testimonial of his cure And offer the gift which Moses commanded See what this was Levit. 14.3 4 5 6 7. It was an oblation or thank-offering to God for his cleansing For a testimony unto them As 1 That they might be inexcusable if they would not embrace Christ for the Son of God 2 That the receiving of the gift may be a continual testimony against the Priests that the Leprosie was perfectly healed if they through malice should in time to come go about to deny it they could not say such an one was not cured for whom they had offered a thank-offering to God Christ would have them that were his adversaries to be the first witnesses of his miracles Besides it was that he might be restored to the society of men from whose company he had been severed But that from hence Papists may wire-draw the Law of their confession making Leprosie to be allegorically sins and the Priests the knowers hereof is a vain thing for what Honour those Priests had Christ alone challenges to himself who alone knows spiritual Leprosie and is worthy to whom we should offer the gift of our cleansing Indeed sin is like Leprosie 1 For loathsomness Prov. 13.5 Ezek. 16.5 2 For smell a Leper from such corruption of humors cannot but smell So sinners stink though perhaps not one to another as nasty prisoners in the goal yet to those that come out of the fresh Ayr so though wicked men stink not one to another yet to God and Saints they do Psal 14.3 They are altogether become stinking as the margin renders it 3 For Hereditariness as the Leprosie is conveyed from Father to Son so is original defilement Eph. 2.3 Rom. 5.12 4 For excommunicableness Leprosie separated not onely from divine service but also from society with men so sin lived in separates betwixt God and us and separates from communion of Saints Isa 59.1 2. Matth. 18.15 16 17. 5 For contagion Leprosie was very infectious so is sin 1 Cor. 5.6 A little leaven leavens the whole lump Onely here 's the difference the Leper proclaimed his uncleanness that men might take heed of being infected by him Levit. 13.45 which sinners will not 6 Leprosie creeps from one place to another till the whole body be overspread with it so doth corruption or sin it creeps from the heart to the members of the body and faculties of the soul so that from the crown of the head to the sole of the foot there is nothing but wounds and swellings and putrifying sores Isa 1.6 Though in a tropological sence sin may thus be resembled to Leprosie yet Leprosie properly taken is meant and no Popish inference of Priestly power can thence be deduced Obs No person whatsoever how vile soever by bodily distemper is hereby kept off from worshipping God 2 He that believes that God will do him good must also be convinced of the power of God that God can do him good 3 All cleansing from bodily diseases proceeds from the will of God as the primitive cause thereof I will be thou clean 4 Diseases however in the use of second causes they are hardly cured or incurable yet by the power of God they are and have been healed Immediately his Leprosie departed 5 From these words See thou tell no man Obs Disobedience unto the commands of Christ though upon the most specious pretences cannot excuse it from being a sin 6 Shew thy self to the Priest and offer the gift Obs The external and ceremonial part of worship when and so long as it is instituted by God onght not to be slighted or neglected 7 For a testimony unto them Obs Persons that at present are opposite to Christ and his truth we should use the best means we can to convince them that
him Quest Whether is it lawfull for Preachers to take hire or are they which take any Reward hirelings Answ 1 There may be times when a man may remit of his Right herein when circumstances of times and persons require it So because of the false Teachers the Apostle would preach the Gospel of Christ freely at Corinth 2 Cor. 11.7 9 10. I preached the Gospel of God freely I kept my self from being burdensome to you and so will I keep my self that I may cut off occasion from them that desire occasion that wherein they glory which was their preaching freely they may be found even as we Elisha in a case would take nothing of Naaman the Syrian 2 Kings 6.26 nor Abraham would take nothing of the prey which was got from the Enemies Gen. 14.22 2 All agree that to receive gifts for a mans preaching without any compact for the same hath no natural filthiness in it for some things may be honestly received which may be dishonestly asked 3 Under the Old Testament they that took counsel of the Prophets were wont to give them some small gifts 1 Sam. 9.7 8. But if we go what shall we bring the man and the Servant answered Saul saying Behold I have the fourth part of a Shekel of Silver 1 Kings 13.9 The man to whom this gift was to be given was Samuel Besides the Priests and Levites under the Old Testament had large portions out of most of the Sacrifices besides Tithes they had eight and fourty Cities of Refuge with Suburbs to them so that the Lord says Which of you would shut the doors for nought or kindle a fire on my Altar for nought Mal. 1.10 which Argument the Apostle presses for maintenance for Ministers of the Gospel 1 Cor. 9.9.10.13 where he shews that the Levites who took the Sacrifices of the People and killed them and pulled off their skin cut them in pieces and brought them to the Priest and laid the Wood in order lived thereon The Priests lifted up the Sacrifice and laid the flesh on the Altar and burnt it The Apostle when he says They which minister about holy things live of the things of the Temple means the Levites and they which wait at the Altar are partakers with the Altar meaning the Priests v. 13. Now if they were so plentifully maintained shall Gospel Preachers be the onely sufferers and that in a time of Light When the Apostle makes this reddition Even so hath God appointed that they that preach the Gospel shall live of the Gospel v. 14. 4 Maintenance is due to Preachers from natural and civil equity 1 Natural equity that as the Souldier that defends the Countrey lives of the Countreys pay 1 Cor. 9.7 Who goes to warfare at his own charge or as he that plants a Vineyard eats the fruit of it milks a flock and eats of the milk of it so Preachers must live of the People they preach to 2 From civil equity That Law Deut. 25.4 Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. The Apostle argues from the less If an Ox were not to be muzzled when he rowled a wooden beam over the Wheat to shake the Corn out of the ear shall maintenance be denied to those who thresh in the Lords Barn Nay it was not written for Oxens sake but for Preachers sake as the Apostle expounds it 1 Cor. 9.9 That he that ploweth should plow in hope and he that thresheth in hope should be partaker of his hope Where we see it 's lawfull for a Teacher to do Gods work rightly and yet have an expectation and hope of maintenance for his labour The hope of the sustentation of his necessities and if the people be able conveniences from the people and the hope of the Reward of his dispensation from the Lord. 5 From Gospel ordinance Gal. 6.6 Let him that is ministred to make him that ministreth partaker in all good things 1 Cor. 9.14 God hath appointed that they who preach the Gospel should live of the Gospel 1 Tim. 5.17 Luke 10.7 6 Because they have power to forbear working in bodily labour hence by divine right maintenance is due 1 Cor. 9.6 I onely and Barnabas have we not power to forbear working 2 Thess 3.8 9. I wrought that I might not be chargeable not that we have not power but to make our selves ensamples And when the Apostle did work with his hands he calls it an abasing of himself 2 Cor. 12.7 and numbers this up among the rest of his afflictions 1 Cor. 4.11 7 The true note of an hireling is to make hire the end of his work not the taking of hire or wages when for filthy lucre sake a Preacher shall take the oversight of a people 1 Peter 5.2 Feed the flock of God taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Now for the lawfulness of taking wages see 2 Cor. 12.8 I robbed other Churches taking wages of them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stipend such as was given to Souldiers for their military service so taken Luk. 3.14 Be content with your wages where the same word is used And military pensions or stipends were sometimes part meat and part money now Paul is said to rob or spoil these Macedonian Churches taking wages of them because he had led them in triumph by the Gospel as spoils taken in vvar See Luk. 10.7 The Workman is worthy of his hire or reward the vvord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that not the expecting of a reward from a people nor the taking of it makes an hireling but the making of his hire or wages the end of his preaching so that no more pay no more preach neither to that people nor any other But for lawfull reward promised or received this doth not make an hireling 1 Tim. 5.17 18. The Apostle bids Count the Elders worthy of double honour and gives this reason for the Scripture saith Thou shalt not muzzle the mouth of the Ox and the Labourer is worthy of his reward 8 We must distinguish betwixt the gifts of the Spirit and the work of the Ministry If it were granted that to take money for the gifts of the Spirit were the sin of Simon Magus yet it follows not that it is of the same nature to take maintenance for their work sith every handicrafts man and labourer of what kinde soever is rewarded for his work Could preaching come as easily to them as the power of doing miracles came to the Apostles it were something Freely ye have received freely give but who knowes not that persons that discharge this duty painfully and faithfully must take much pains therein 9 Preachers are commanded to give themselves wholly to this work Acts 6.4 We will give our selves continually to prayer and to ministration of the Word 1 Tim. 4.15 Meditate on these things give thy self wholly to them Now it 's good reason that
against our selves to cause us to walk heavily The beholding of any truth of heart in our selves should make us go on with joyfulness chearfulness thankfulness being sure God will perfect the good work he hath begun how small soever Phil. 1.6 Trials of an Hypocrite 1 To look mostly at the eye of man in what he doth All his care is to have mens observation of the good he doth Matth. 6.2 If there be no observation of man his endeavours flag so his care is to keep his naughtiness from man but makes little conscience of sinning in secret Many will say Have we not writ many books preached many sermons built Hospitals but the Lord will say Thou didst so but it was to thy praise and credit not out of love to me nor zeal of my glory Contrary sincere souls in what they do desire to seek the glory of God not their own glory John 7.18 2 Cor. 4.5 2 A going on in dead and liveless duties and not feeling his deadness a burthen he counts them a task a penance and were it not conscience would fly in his face he would leave them quite off he counts Gods service a weariness and snuffs at it Though Gods Saints too oft perform dead and liveless duties by fits yet the deadness of hypocrites differs in two particulars 1 The hypocrite hath a voluntary careless admission of rovings in duty Prov. 5.14 I was almost in all evil in the midst of the congregation and Assemblies So Ezekiels hearers Ezek. 33.31 When they were at hearing their hearts ran after their covetousness 2 The hypocrite sees not the face of God in duty Job 13.16 He onely is my salvation saith Job how proves he that Why because a hypocrite shall not come before him Job means into his special presence for into his omnipresence all creatures come yea the devils the dwelling in and enjoying of Gods special presence is determined to the upright Psalm 140.13 See also Psalm 11.7 His countenance doth behold the upright Psalm 97.11 Light is sowen for the righteous and joy for the upright in heart Possibly upright men may so formalize and post over duty that they may see no face of God therein but when they pray with life and quickning and strength of affection then they see the face of God 3 Note Though a hypocrite hath many good things in him yet the bent of his heart is not for God he doth sundry good acts but he hath no good habit or inclination Hos 7.16 They return but not to the most high they are like a deceitfull bow q. d. as an archer when he shoots though he aim never so well at the white yet the bow being deceitfull he cannot come near it so these hypocrites who howl upon their beds they pretend to return but it is not in the purpose of their hearts it is not to the most High Their prayers for corn and wine are onely as the cryes of a hog when he is pinched or the howling of a wolf when he is hungry yea even a hypocrite when he most forbears sin the bent of his heart is for it See it in Balaam when for fear he should be destroyed he durst not curse yet how did he thirst after it how did he love the wages of unrighteousness and see whether God that would not let him curse Israel at one time would let him curse them at another Herod when he heard John gladly yet the bent of his heart was for Herodias All the while Demas was with Paul yet the bent of his heart was for the world As the bent of the dogs appetite is after the porrige pot or dripping pan though he stand quietly by it or the bent of the wolves appetite is after the sheep though for fear of the shepheards staff he dare not touch them so the bent of a hypocrites heart is to some sin which he will not leave though by some respects he may be restrained from it so that habitually he doth the evil which actually he forbears This is called an inclining to wickedness in the heart Psalm 66.18 A committing sin 1 John 3.8 a working of iniquity Matth. 7.23 Contrarily the upright have the habitual bent of their heart for God Psal 119.6 also v. 10. With my whole heart have I sought thee Their hearts stick to Gods testimonies v. 31. Refraining the feet from every evil way v. 101. Upright men are not so much descerned by their good actions as by this bent of heart See 2 Chron. 19.3.30.18 19. It 's called a not departing from Gods judgements v. 102. a keeping of Gods precepts v. 106. an inclining of the heart to perform Gods statutes unto the end v. 112. Isai 26.8 The desire of my soul is to thy name and to the remembrance of thee That the bent of upright hearts is for God appears in their readiness chearfulness and delight they have in doing such things as God requires So Paul Lord what wilt thou have me to do As we see a ship that hath winde and tide with it bends more and more to the haven 4 Censoriousness of other mens actions when thy self lives in gross sins When a man can see motes in another I mean sins of infirmities to which the holiest are liable and cannot see beams in himself strain at a gnat in another and swallow a Camel Matth. 23.24 So the Ruler of the Synagogue Luke 13.13 14. whom Christ therefore called hypocrite censured Christ for healing a daughter of Abraham on the Sabbath when on that same day every one of them would lead their Ass to watering The way to make themselves even with the best men is either to grow higher which their lusts will not suffer them or to pull others lower hence they censure the best men and even motes in such sins of ignorance and infirmity yea many times that which is no sin as the Pharisees taxed Christs Disciples for eating with unwashen hands when mean time their own hearts were unwasht for plucking a few ears of corn when their own houses were full of rapine Contrary upright men are most censorious against themselves 2 Sam. 24.17 These sheep what have they done let thy hand be against me and against my fathers house His subjects doubtless had much provoked God yet he had more to say against himself then against all his subjects So Nehemiah c. 1.6 7. Would we judge our selves we should have less time and more compassion to judge others 5 Partiality in obedience The hypocrite will onely do some or many things not all as Herod Mark 6.20 Jehu 2 Kings 10.28 If thou suffer thy self to be drawn to some good things not all and withdrawn from some evils not all and that for thy own credit profit or ease sake and not Gods sake onely or principally thou art a plain hypocrite Let there be one idol in our hearts of which thy heart upon deliberation will or must say thou wilt rather leave the Lord then it thou
and grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the Hands of me Paul speaks of such gifts and graces as were raked up in ashes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the Apostle bids him rake out of the ashes or make alive as you do fire almost dead by blowing of it Object But this gift and grace given to Timothy was given by the Presbyters when he was ordained an Evangelist and not by Pauls laying on of hands after Baptism Answ Paul speaks of such a gift as was given by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Imposition in Ordination to Preaching was by the Hands of all the Eldership 1 Tim. 4.14 where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a conjunction of persons but 2 Tim. 1.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the act of one man Object But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ as Peter John and Paul how will the Consequence hold from them to the Apostles of the Churches Answ There 's a twofold Call 1 Immediate or personal 2 Mediate or virtual the Apostles of the Churches though they act not by an immediate and personal call yet they act by a mediate or virtual call of Christ 2 Matthias though chosen mediately of the Church had the same power the eleven had who were immediately called of Christ why may not then Apostles chosen of the Churches have the same power For what difference betwixt the eleven called immediately and Matthias called mediately or any others of like kindes when they can make their power appear and so much the more when persons whether immediately or mediately called can make one and the same end appear in their Office viz. the work of the Ministry the perfecting the Saints the edifying the Body of Christ Quaere Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches 3 If Imposition after Baptism belong onely to Apostles called immediately it had been in vain to have called it a Foundation to have conjoyned it with Faith and the Resurrection sith the persons that had the administring of it were most of them dead and the rest in a short time would be dead Ergo I conclude that Apostles whether called immediately or mediately may lay on Hands on baptized persons Object But if laying on of hands be an ordinance of Christ what is conveyed in it Answ An increase of the Spirit 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of the hands of me So that as the Spirit is conveyed in the use of prayer Luk. 11.13 and preaching Act. 10.44 Gal. 3.3 5. and Baptisme Gal. 3.28 and supper 1 Cor. 10.16 so also is it conveyed in the laying on of hands Quest But what are those gifts of the Spirit which are or may be conveyed in laying on of hands Answ 1 An increase of all habits of grace as 1 Boldness to confess Christ When Paul bids Timothy stir up the gift of God which was in him ver 7. he shows what gift he means even boldness for God ver 7. God hath not given us a spirit of fear but of power of love and of a sound mind ver 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands hath an habitual intention to confess without blushing against all oppositions whatsoever or at least it is his duty so to have 2 The Spirit is a free agent dividing to every one severally as he pleaseth 1 Cor. 12.11 to one is given a word of wisdom and knowledge to another strengthning grace to another comfort to another power to resist temptations to another constancy the Spirit knowing what grace is most wanting to his people in a right receiving of an ordinance is wont to help herein Yet know that laying on of hands is not all this ordinance or the principal part thereof but prayer is the principal So much Melchiades de consecra dist 5. The holy Spirit gives beauty in Baptisme to innocency in confirmation he performes an increase to grace Chemnitius cites some sentences out of the ancients as out of Urban All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptisme that they may be found full Christians and he the same person gives to confirmation these prayers that we may become spiritual that the heart may be enlarged to wisdom and constancy that we may be wise to discerne good and evil to resist malice to resist wicked desires that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things Clemens saith a person Baptized receives the seven forme grace of the Spirit else in no wise can he be a perfect Christian nor have a place among the perfect Although he have been Baptized after he shows what he means hereby viz. a spirit of wisdom and understanding a spirit of counsel and strength a Spirit of knowledge-and godliness and fill him with the fear of God So much the compilers of the Common Prayer-book thought who after they had acknowledged laying on of hands ought to be retained saying we make supplication unto thee for these children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and goodness towards them come to adde that they apprehended an increase of grace to be conveyed therein as in the first prayer of confirmation appeareth in these words Almighty God who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given unto them forgiveness of all their sins strengthen them O Lord with the holy Ghost the Comforter and daily increase in them the manifold gifts of grace the Spirit of wisdom and understanding the Spirit of counsel and Ghostly strength the Spirit of knowledge and true Godliness and fulfill them O Lord with the Spirit of thy holy fear Amen And then the Bishop laying on his hands said these words Defend O Lord this child with thy heavenly grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdom And in the rubrick after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed Object But if the Spirit be conveyed in Laying on of Hands let us see a Promise of God for it that an increase of the gifts and graces of the Spirit shall be given therein Answ A command of God is enough to receive an Ordinance though there were no Promise annexed concerning benefits herein Now I have before proved a command 2 Some
allege Acts 2.38 39. Repent and be baptized for remission of sins and ye shall receive the gift of the Holy Ghost as if the Promise did belong to Imposition as well as Baptism 3 What Promise is there of the Spirit in laying on Hands on Officers yet is it acknowledged of Protestants generally that the Spirit is conveyed herein 4 We have Examples of Gods conveying the gifts and graces of the Spirit to Timothy's heart herein 2 Tim. 1.6 which should encourage baptized persons to submit thereto and expect like benefit therefrom 5 There is a Promise of the increases and additions of the Spirit to the Prayer of Faith whensoever poured out Luke 11.13 and why not to the Prayer of Faith when now in this Ordinance poured out Object But if Laying on of Hands were an Ordinance God would honour it to do that for which it is appointed Answ Who dare say God doth not 1 That it 's an Ordinance appears because it 's called a Foundation and because the first Church was stated upon it and because it was included in the Commission else the Apostles should do that for which they had no command Whereas some say Imposition is a Gift not an Ordinance I answer what is contained in it or conveyed by it is a Gift but the Administration it self is an Ordinance else Paul in the administring of it upon Timothy had been a wil-worshipper 3 God doth honour Laying on of Hands for that which he appointed it which was to be Vehiculum Spiritus a Conveyance of the Spirit in the increases of it as he hath appointed Baptism and the Supper But here is a mistake to think Gods appointment of it was still to convey miraculous gifts and that therefore it was no longer in force than such gifts were conveyed when these miraculous gifts were onely the Crown of this Ordinance Object We doubt not God hath made sundry Promises for the increasing of spiritual gifts and graces in his People and for strengthening of them by his Spirit against the Devil and Lust but whether are these Promises bound to the Laying on of Hands so that then when Hands are laid on and by that mean the gifts and graces of the Spirit are conveyed when the Church-Officer or Apostle lays on their Hands And it 's no consequence in the Scripture there is a Promise therefore we should invent a mean through which it must be applied Answ 1 In this Ordinance of Laying on of Hands there are two things 1 The Prayer of Faith the Promise is made to the Prayer of Faith and no more to that Prayer of Faith than to other Prayers of Faith wherein God is sought to for gifts and graces 2 Through this Laying on of Hands as a mean the gifts and graces of the Spirit are conveyed when an Apostle layeth on his Hands on a fit believing subject 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the hands of me as in the Greek See he came to some inward gift of the Spirit by the Apostles laying on of his Hands 2 Here is no inventing of a mean to convey a Promise but it is such a mean as the Lord hath appointed to convey his Spirit by such a mean as the Apostle calls a Foundation such a mean as was a Chanel of the Spirit to Timothy Now as to the application of the Promise no man can say that either Baptism Supper or Laying on of Hands apply the Promise It 's the Spirit and Faith alone that apply the Promises to the Soul 3 For Baptism and the Supper concerning which there is more clearness of revelation we dare not say they are means through which the graces of the Spirit must be conveyed for God is a free Agent but means through which the Spirit may be and hath been conveyed and the like we say of Laying on of Hands as in Timothy's case 4 There being sundry means and chanels of conveying the Spirit in the gifts and graces thereof to Believers and this of Laying on of Hands being one what should hinder that a Believer may not pray for the conveying of the Spirit in the increases of it in this Ordinance And this may in all Ordinances stir us up to pray for it because God hath promised to pour out his Spirit in the times of the Gospel Zach. 12.10 John 14.16 17. I will pray the Father and he shall give you another Comforter even the Spirit of Truth whom I will send unto you from the Father See also John 14.26 John 16.7 13. Luke 24.49 God hath promised to pour out of his Spirit upon all flesh in the last days Acts 2.17 these being the last days we may expect it V. 19. And Jesus arose and followed him and so did his Disciples We here see Christs condescention he doth not despise a weak Faith Had it not been enough if Christ had said Thy Daughter liveth but Christ goes after Jairus Let us learn from Christ to be easie and ready to help afflicted persons We may see the weakness of Jairus faith others with a touch of Christ or word of Christs mouth expected health but Jairus did not expect the restoring of his Daughter without Prayer and Laying on of Hands V. 20. And behold a Woman which was diseased with an Issue of Bloud twelve years came behinde him and touchod the Hem of his Garment As in Jairus so in this Woman four things considerable 1 That their misery brings them both to Christ many would never come to Christ were it not for affliction Psalm 50.15 Hosea 5.15.6.1 2 That they sought help from Christ as a Physician placing confidence in him both for soul and body so let us Zach. 1.13 John 1.16 3 That as the Woman touched the hem of Christs garment see that we touch him by faith Rom. 10.6 7 8. 4 The Issue of all this as Jairus had help so had this Woman against her bloudy Issue Which was diseased with an Issue of Bloud twelve years Mark and Luke say she had spent all her living on Physicians and had suffered many things of them See the covetousness and cruelty of unskilfull and ungodly Physicians Came behinde him It 's like because the Multitude throng'd him that she could not come before him And touched the hem of his garment It 's like by a divine Impulse V. 21. For she said within her self If I may but touch his garment I shall be whole I seek one that toucheth me not one that presseth me as of Christ so of his Church the faith of few touch it the crowd of multitudes throng it Aug. de verb. Dom. Scr. 6. She thought Christ was full of healing power as the oyntment poured upon Aarons head that went down to the skirts of his cloathing but she mistook thinking this flowing out was rather natural then voluntary As if Christ had acted rather by nature then will Yet is