Manasses begat Amon who had a short Reign and a wicked he reigned two years 2 Kings 21.20 21. and trespassed more and more without humiliation 2 Chron. 33.23 V. 11. And Josias begat Jechonias and his Brethren abou the time they were carried away to Babylon Josias begat Jechonias this Josias is said to walk in all the ways of David and not turn aside 2 Kings 23.2 his heart was humbled and tender at Gods threatnings against Jerusalem v. 19. he turned to God with all his heart soul and might 2 Kings 24.25 Josias had four Sons Johanan Joakim Zedekiah and Sallum 1 Chron. 3.15 now none of his Sons are called Jechonias Hierom on the first of Daniel saith that Porphiry objected this place to the Christians so did Julian as Hierom mentions on Matth. 1. Some think the fault was in the Libraries who being deceived with the likeness of the words Jojakim who was Josiah's Son and Jojacin who was his Grand-childe razed out the former as superfluous not considering that they lost one of the two and forty Generations hereby but this fault was not in all the Copies for Robert Stephan out of ancient Books restores the place thus Josias begat Jakim Jakim begat Jechonias and his Brethren and the very matter it self speaks forth the truth of Stephan's Copy so that the reading is to be restored Josias begat Jakim and his Brethren and Jakim begat Jechonias which lineal Descent appears Jer. 22.18 where Jehojakim is called the Son of Josiah and Coniah the Son of Jehojakim v. 24. the word Jah being taken from his name as some have thought in contempt About the time they were carried to Babylon there were two carryings away into Captivity in the first whereof Jehojakim was carried away captive 2 Kings 24 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration when Jehojachim yielded himself to the King of Babylon freely whether upon the perswasion of Jeremy or otherwise The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captivity when Zedekiah rebelled against the King of Babylon so that Jerusalem was taken by force Jer. 39.7 Three several times the People were carried away in the Captivity at that time See Jer. 52.27 28 29 30. V. 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zerubbabel Jechonias begat Salathiel which appears Hag. 1.1 14. Obj. But Jechoniah is writ childless Jer. 22.10 Answ He is not said to be childless because he had no Children for it appears he had v. 28. but childless in respect of the Kingdom because none of his Posterity were to sit upon the Throne of David v. 30. Besides it appears Jeconiah had eight Sons whereof Salathiel was one 1 Chron. 3.17 18. Salathiel begat Zerubbabel this Zerubbabel brought the Jews out of Babylon into Judea Zach. 4.6 9 10. a Type of Christ who brings his People out of mystical Babylon to Sion V. 13. Moreover Zerubbabel begat Abiud Abiud begat Eliakim Eliakim begat Azor. In this last Tesseradecas or fourteenth Generation are reckoned up not Kings but chief Rulers they that followed Salathiel in Luke are supposed to have had two names according to Philo till you come to Simeon so that Neri is the same with Jechonias and Melchi with Joakim V. 14 15. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob. There 's nothing spoken of these nine Generations in Scripture but it 's like the Evangelist took them out of the Tables of the Families preserved in Captivity or rather that the Spirit did inspire the Evangelist herein V. 16. And Jacob begat Joseph the Husband of Mary of whom was born Jesus which is called Christ Jacob begat Joseph the Husband of Mary the Pagans and Jews have vented sundry Questions against this as Celsus in Origen l. 2. and Julian and others mentioned in Maldonate They reason either Jesus was naturally begotten of Joseph and so could not be the son of God naturally or else the Genealogy of Joseph proves nothing concerning the generation of Christ that he was of the linage of David Answ Though Joseph were the supposed father of Christ yet his genealogy proves that Jesus was the son of David because Mary his mother was of the Tribe of Judah and family of David which appears because Joseph was a just man and fearing God therefore he maried a wife of the same Tribe and she also feared God and so the bond of a command of God lay upon both their consciences which is mentioned Numb 36.6 7 8. Let them marry to whom they think best onely to the Tribe of the family of their father shall they marry so shall not the inheritance of the children of Israel remove from Tribe to Tribe and every daughter that possesseth an inheritance shall be wife unto one of the family of her father that the children of Israel may every one enjoy the inheritance of his father 2 Before Joseph and Mary came together Mary was with childe of Jesus Matth. 1.18 she remaining still a Virgin vers 23. Now vers 1. Jesus is said to be the son of David the son of Abraham Matth. 1.1 therefore Christ must needs be the son of David by the mother therefore Mary his mother was the daughter of David which further appears Luk 1.32 he shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David Quest But why doth Matthew reckon up the Genealogy of Joseph rather then Mary Answ It was a custom among the Jews that the Genealogies of the men not of the women should be reckoned up 2 He could not so well have set down the Genealogy of Mary if he had not also set down Joseph her husband who was of the Tribe of Judah which proved her being a godly woman to be also of the same Tribe because it was not lawfull to marry otherwise 3 It appears that Mary as well as Joseph was of the same Tribe and linage for though the Jewish women might marry to one of another Tribe yet if in their fathers house there was no heir male and so the females happened to succeed in the inheritance to keep the inheritance in the same Tribe and that it might not pass to another the inheriting woman was bound to marry one of her own Tribe Numb 27.7 4 Because Christ was born after the espousing of Joseph and Mary therefore Christ might be ascribed to Joseph and Mary he had as it were power of the body of the Virgin and therefore of the fruit of her body Besides the off spring that is born in wedlock whensoever or howsoever begotten is ascribed by all Civil Laws unto the husband and wife so married Therefore as Christ is truly the son of Mary though he be not naturally but supernaturally born of her so is he also the son of Joseph because God attributes this fruit unto him as a reward
Egypt Because it was a Country near at hand whereunto the journey would be less And be thou there until I bring thee word Gods command should be the rule of our motion As the souldier is not to leave his station without the command of his Officer no more are we without Gods command For Herod will seek the young childe to destroy him The Angel knew this by divine revelation For God knowes the thoughts of mens hearts a far off Psal 139.2 And the motions of our wills Though the Angel might suspect it from the cruel and proud disposition of Herod yet onely he knew it from revelation There is no wisedome nor counsel can stand against God Prov. 21.30 The Angel saith not Herod will destroy but onely seek to destroy Psal 37.32 V. 14. When he arose he took the young childe and his mother by night and departed into Egypt Here is the obedience of Joseph We must go from Country friends and kindred when God calls so Abraham Gen. 12.1 2 though we know not whither Here was a long and dangerous journey for Joseph an old man to carry a woman that had lately lain in and an infant of about forty days old above two hundred miles through a vast Wilderness into Egypt to sojourn among persons utterly unknown whose language probably he knew not and that in the depth of Winter but faith overcomes all difficulties he believes the Angel that he would bring him word when it was fit to remove as he said v. 13. Faith in Joseph swallows up carnal fears 15. And was there till the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son And was there till the death of Herod Here 's the second branch of Josephs obedience We must not onely go whither God will have us but tarry there as long as he will have have us How long Christ was in Egypt and in what place and what miracles he did the Scripture is silent herein That it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son The Scripture is fulfilled four ways 1 When that which is plainly fore-told is fulfilled as that a Virgin shall conceive a childe Esa 7.14 compar'd with Matth. 1.23 2 When the Scripture prophesies in general of such and such persons it may be applied to every particular as when wicked men contemned Isaiahs Ministry the Lord sends the Prophet Isaiah cap. 6.9 to preach That they should hear but not understand see but not perceive To such contemners Christ at several times applies it as Matth. 13.13 14 15. Joh. 12.39 40. and the Apostle applies it to such Jews Act. 28.26 27. so Rom. 11.8 as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day which though spoken by Esaias and aiming at the wicked that then lived under his ministry yet being spoken in general falls upon all that have a spirit of slumber 3 Analogically or by way of proportion So this Scripture Out of Egypt have I called my Son which is taken out of Hosea 11.1 That place cannot literally be meant of Christ because that Israel there meant the Prophet upbraids with unthankfulness therefore it 's meant by way of similitude As Israel the adopted Children of God were called out of Egypt by the Ministry of Moses so was Christ the natural Son of God called out of Egypt by the Ministry of the Angel the Members were called out in Hosea The Head here 4 Prophesies are fulfilled by way of Type when the thing typified answers to the Type So the Prophets phrase of calling my Son out of Egypt being spoken singularly was a Type of the Son of God who was to be called out of Egypt by the Angel neither needs this seem strange for Sinah and Sion Hagar and Sarah which signifie the two Testaments are more unusual Types and further fetcht The third part of the Chapter V. 16. Then Herod when he saw that he was mocked of the Wise-men was exceeding wrath and sent forth and slew all the Children that were in Bethlem and in all the Coasts thereof from two years old and under according to the time that he had diligently inquired of the Wise-men We have here the History of Herod's Cruelty from v. 16. to v. 19. set down 1 From the outward cause of it viz. his being mocked of the Wise-men 2 From the inward cause viz. an exceeding Wrath he conceived in his heart partly for the Indignity he conceived the Wise-men had done him and partly to hear that there was one born that should be Heir of his Kingdom and he not know who he was 3 From the cruel Edict or Command he sent forth to slay all the Infants of Bethlem two years old and under 4 From the prophetical Prediction thereof Jeremy prophesied In Rama was there a voice heard Lamentation Weeping and Mourning Rachel weeping for her Children Then Herod when he saw that he was mocked of the Wisemen We have the outward cause of Herod's cruelty viz. his being mocked of the Wise-men for they promised they would return unto him but God having admonished them of his Treachery returned not to him neither did Herod presently go to murder the Infants for about thirty days after Christ was presented in the Temple Luke 2.22 which was about eighteen days after the Wise-men came and a little while after dwelt at Nazareth in Galilee Luke 2.39 And likewise it is probable the Tyrant Herod had endeavoured to finde Christ that he might kill him alone before he would kill so many Infants which thing he knew would render him odious to all Moreover there was a common Report that when Joseph and Mary came to present Christ to the Lord at the time when Mary was purified that the Childe Jesus was openly declared by Simeon and Anna to be the Messias and from thence Herod supposed the Wise-men had deceived him Was exceeding wroth and sent forth and slew all the Infants in Bethlem and in all the Coasts thereof from two years old and under Because the Report of the Wise-men and the Witness of Simoon and Hanna in the Temple stuck much in the mindes of men so that Herod could not without fear of a Tumult vent his Malice against Christ he deferr'd his Malice to a fitter time and hearing of his being presented in the Temple began to inquire where his abode was but when he could not finde him in all Judea he thought he was hid for fear he dissembled the matter a while thinking hereby that his Parents fearing nothing would bring him out of the place where he was hid but when after his long dissembling the Childe was no where to be found in Judea the second year when he saw his opportunity he endeavours to take away the Life of the Childe but
Luke sets down all the Apostles were called together cap. 6.13 Mar. 3.19 John sets down c. 1.40 41. first Andrew was called then Peter therefore we must remember the fore-mentioned distinction of Discipleship and Apostleship Casting their nets into the sea for they were fishers The calls of Christ usually meet persons when they are employed in their lawful callings V. 19. And he saith unto them Follow me and I will make you fishers of men Christ doth not call the learned men of the world the eloquent Orator the subtile Logician for to make his own power more manifest whiles he had such weak and simple instruments 1 Cor. 1.23 Where is the wise Where is the Scribe Where is the disputer of this world Follow me Leave not onely your lusts but your ordinary imployments that you may be instructed in the way that leads to life And I will make you fishers of men It 's a metaphor the sea is the world the fishes men the net the Gospel Math. 13.47 the fishers are the preachers Preachers are compared to fishers 1 For their painfulness fishermen must rise at all hours and undergo many hard storms so must preachers 2 For their watchfulness they must rise at all hours so preachers 3 For diligence Fishers must let down their net at all hours whether they take something or nothing so must preachers Men are like unto Fishes 1 As fish stands need of salt to keep it from putrifaction so do men stand need to be seasoned with the Gospel and with gracious discourse Col. 4.6 2 As fishes are begotten of water and live in it Rondel l. de pise c. 13. and are nourished by it and die without it so if you be taken by the Gospel You must be born of water and the spirit Joh. 3.5 of the bloud of Christ compared to water Ezek. 36.25 Rev. 7.14 and of the spirit of Christ without which you can neither live nor be nourished 3 As the greater fishes devour the less and the great Whale devours all so the great men of the world devour the smaller and the devil devours all unless rescued by Christ 4 Fishes as soon as they perceive the net swim away from it so natural men put away the Gospel from them Job 21.14 Acts 13.46 5 As fishes are not taken unless they take the bait so are not souls unless they receive the glorious things of the Gospel Rom. 1.16 6 As fishes wander in the sea confusedly until they be taken and put into fish-ponds so do natural men in the sea of this world till they be converted and brought into the Church V. 20. And they straightway left their nets and followed him The powerful work of Christ upon their hearts was so great that they leave their ship and nets to follow Christ yea every enjoyment they had as servants kindred calling There should nothing be too much for us to leave when Christ calls for it Luk. 14.33 we cannot else be Christs Disciples yea our very lives are to be left for Christ Matth. 10.39 God forbid we should rejoyce in any thing save Christ Gal. 6.14 Moreover what obedience they performed to Christ was speedy and present When God calls we must give present obedience so Abraham in sacrificing Isaac Exo. 22.29 Psal 119.60 we must not consider the issues and events of things when we have a clear command of God before us V. 21. And going from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them We have here two called more from their Fisher-craft to be Christs Disciples whom he retains a good while with him about the doctrine of the Gospel For though men of mean parts and callings may teach yet not before they have learned themselves In that he calls poor Fisher-men we may admire the free grace of God and the greatness of his power who by such weak means could overcome the world 2 Cor. 4.7 The treasure of the Gospel was in such earthen Vessels That the excellency of the power might be of God 1 Cor. 1.26 27. V. 22. And they straightway left the ship and their father and followed him We may see 1 Their dependance upon the providence of Christ for they did not reason how shall we do to live if we leave our callings 2 All worldly things must be held with a disposition to part with them when Christ calls for them they presently left their nets This besides the command of God and example of Saints should move us that what we part with for Christs sake We shall have an hundred fold in this present world and life everlasting hereafter Matth. 19 27. 3 From their not going till they had 〈…〉 we should learn when we attempt any thing hazarâ—ious 〈◊〉 to see our call Heb. 11.8 Abraham being called 〈…〉 went not knowing whither he went The children of Fâ—â—â—â—aim going against their enemies without a call turned their backs in the day of battel Ps 79.9 compared with 1 Chron. 7.21 22. So Israel going up against the Canaanites when God forbad them by Moses to go were smitten by them Numb 14.41 42 43 44 45. 4 In that they leave ship and father learn that matters of affection as well as matters of profit must give way to Christ Gen. 12.1 2. V. 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease among the People We have in this last part to the end of the Chapter two things 1 The diligence of Christ in preaching and working Miracles v. 23. 2 The effect hereof viz. Multitudes followed him bringing their sick unto him He went about all Galilee Persons that are not fixt to the oversight of one Church but have a Call to go into the World must not content themselves to tarry in any one place Christ went about all Galilee preaching in their Synagogues Where the seed is cast among much ground it 's probable some of it will take root and bring forth fruit And preaching the Gospel of the Kingdom That is the glad Message of the Kingdom of Heaven and the way to attain it If any man ask how Christ could be permitted to preach in the Synagogues it was partly because grave and godly and knowing men either known so to be or commanded by others were so permitted to speak so the chief Ruler of the Synagogue permitted Paul to speak unto the People Acts 13.15 After the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation to the People say on Besides Christ confirmed his Doctrine with Miracles and so all men whom malice blinded not might see that he was a Teacher come from God and therefore might easily have access into the Synagogue Now a Synagogue is the same
Arguments fight who hereby give offence and justifie Pride of Apparel by their proud Examples and are hereby much disabled from works of mercy 1 But these Arguments seem not to me to take away my Assertion which is that Apparel is made not onely to fence us from the cold but for distinction of Degrees and that persons may wear Apparel sutable to their degree provided they be not proud of it and that it be not to the disablement of them to any work of mercy onely in case of scandal I incline to think that Ornaments and fine Apparel are to give place and I much desire all Christians to shew much moderation herein that they may not become offensive neither to those that are within or without for the abuse herein my soul is grieved as well as the souls of others 2 The excess of Apparel in Christians hath given advantage to the deluding Quakers 1 By having so visible an evil to reprove as there is in too many Professours 2 By a seeming mortification of Apparel to delude ignorant people whiles the pride of their words and carriages declares to judicious Christians the unmortified pride of their hearts Object But what are the Superfluities you would perswade to Answ The abatements of Superfluities as to Ribbons silver Laces c. Obs 1 God hath as great a care to cloath us as to feed us 2 For immoderate thought-taking for earthly things we cannot comfortably give a Reason to the Lord. 3 It 's an Argument that our Faith is but small to be very sollicitous and anxiously carefull for outward things 4 That there are degrees of faith little and great Matth. 8.10 26. Matth. 15.26 Matth. 16.8 1 Little or weak faith which is when a man goes out of himself to lay hold on Christ's righteousness yet not without some doubtings about remission of sins and outward things Mark 9.24 As there are differences of bodily stature some are big some little so in the stature of grace This weakness arises 1 From weakness of knowledg Rom. 14.2 Some from weakness of knowledg feed upon herbs onely 2 From a weak apprehension of promises of forgiveness Mark 9.24 Lord I believe help my unbelief 3 From infancy in Christianity or conversion A Babe cannot be strong as a grown person 4 Want of experiences of Gods dealings for experience breeds confidence 2 Cor. 1.10 2 Great or strong faith is when a man is full of knowledg of the Scriptures and strong to apprehend Gods love and to resist temptations and to cleave unto God in difficulties 2 Chron. 14.10 11. Hester 4.14 Dan. 3.17 Psalm 23.4.27.1 Matth. 8.10 Matth. 15.28 Rom. 4.20.8.9 The growth of this strong faith is like the growth of a strong man which is by degrees after a good continuance and use of the means after frequent witnessing of the Spirit after many experiences of the truth of our own hearts to God in resisting pleasing and profitable sins and doing painfull and costly duties constantly and such as oft we had no thanks for of men The least degree of faith is that which makes us willing to take Christ notwithstanding all crosses losses and persecutions Now if a man stand questioning whether he had best take Christ or no this is not faith Now faith admits of degrees in six respects 1 In further perswasions of truths I have Reasons to perswade such things are truths and these overcome me yet may I be further perswaded by more Reasons We see an object by the light of one candle but when more candles come we see it the plainlier 2 In the difficulty of things to be believed As for Abraham to believe he should have a Son and after to believe that God was able to raise him up from the grave as from a dead womb Martha could believe the general Resurrection but not the particular Resurrection of Lazarus 3 In respect of means when a man hath but little means and yet believes much so the Centurion Matth. 8.10 and Nathaniel John 1.48 4 In respect of things revealed The Apostles when Christ was on earth had a degree of faith but when Christ was ascended they grew to an higher not onely because the habit was then more increased but because the revelations and objects were more 5 In the the fruits of it as sense of Gods love power to subdue passions patience and joy in tribulations conquests over temptations 6 In respect of assent and consent in closing with Christ as in the act of Mariage two Women take two Husbands yet one takes an Husband with greater greediness according as her understanding closes with his proportionable fitness Use Exhortation to grow from a weak faith to a strong Nicodemus first came to Christ secretly after witnessed truth openly The least degree of Faith is Faith as a little man is a man as well as the greatest a little water is water as well as the Ocean the least bud drawes sap from the root as well as the greatest branch so doth weak Faith as well as strong draw sap from Christ It 's not the strength of Faith that saves but the truth of it nor the weakness of Faith that damns but the want of it We are not saved by the worth or quantity of our Faith but by Christ who is laid hold upon by a weak Faith as well as a strong All that looked on the Brazen Serpent were healed yet some lookt with a strong eye some with a weak in like manner do we behold Christ John 3.14 15 16. Obs But if a little Faith be so good what matters it for a great Answ Though none are rejected for it yet some are reproved It 's a blemish to have little faith after great means A weak faith gets to Heaven but it 's with difficulty especially if God send great trials Two men go up an hill one of them in a Consumption goes up pantingly the other without panting two ships come into a haven one tatter'd and weather-beaten ready to sink the other with full sail so weak faith brings to Heaven but with many doubts and fears Besides we may have greater temptations than yet we have had even fiery trials What then will a weak faith do Finally the more we grow in faith the more we shall grow in peace and joy Rom. 15.13 and have a fuller audience in Heaven 2 Use Labour after a strong faith Weak faith is a precious Jewel 1 Peter 1.7 but strong faith carries a man through the World as a Conquerour Quest What notes of it Answ 1 It contemns the temptations of multitudes customes and examples Let never so many be contrary-minded it moves not him Eliah stood against four hundred 2 Strong faith is not shaken with the apostasie of great men though Professours Preachers Paul was not moved from the faith a jot though all they of Asia turned away from him 2 Tim. 1.15 and though at his first answer before Nero all men forsook him 3 Holy boldness in time
duties Nehem. 13.22 are taken away by Christ that they shall never be imputed to thee Such persons also are invited to come to Christ Matth. 11.28 Satan in all weaknesses is wont to present God as a Tyrant or hard Master or a severe Judg but let us in Christ apprehend him as a Father Psalm 103.13 and Christ as a gracious Mediatour And though a cloud of indignation may appear to the soul under a temptation yet tarry a while and the cloud will be over Yea Christ also heals our infirmities and that even by our falls as Poyson is driven out by Poyson for when he sees his fall he is ashamed and confounded crying out O wretched man that I am c. Object But if Christ onely took my infirmities and weakness what will become of my presumptions Answ Christ took both and though the Word onely signifie weakness yet must it be taken in a large sense comprehending all wickedness 5 Terrour to ungodly men that have all their sins lying upon them Christ took not thy sins as the greatest evil done by a childe of God shall not be charged upon them in the day of Christ 1 Cor. 1.8 so the least evil yea every evil wicked men do shall be charged then on them Eccles 12.14 Christ will destroy all such as give not the kiss of love reverence and subjection unto him Psalm 2.12 V. 18. Now when Jesus saw great multitudes about him he gave commandment to depart unto the other side Here 's another story of Christ wherein two things 1 His command to make all things ready to carry him to the other side that is over the Lake of Genesareth from Capernaum occasioned by the multitudes that pressed upon him whether to eschew vain-glory or whether which I incline to to preach the Gospel unto other Cities 2 The occurrences that fell out by the way which were 1 A certain Scribe or covetous Lawyer thinking Christ to make a gain of his Miracles follows him upon hope to learn the art of doing Miracles that himself might make a gain or trade thereby as Magus did to whom Christ answers The birds of the air have nests c. v. 20. 2 Another Disciple of Christ desires leave to bury his father to whom Christ saith Let the dead bury their dead v. 21 22. 3 Occurrence a great Tempest v. 24. so that the ship was covered with waves which is set forth from five circumstances 1 From Christ his being asleep in the storm till the Disciples awaked him v. 24 25. 2 From the danger and fear of the Disciples Lord save us we perish v. 25. 3 From Christ his reprehension of them for their unbelief Why are ye fearfull O ye of little faith as to think that a ship wherein I am can be drowned 4 From Christ his reprehending the Winde and Sea and making a great calm v. 26. 5 The admiration of the passengers v. 27. What manner of man is this that even the Windes and Seas obey him V. 19. A certain Scribe came unto him saying Master I will follow thee whither soever thou goest The large profession of this Scribe arises from the mistake of the person many closing in an outward comformity with Christ when they see themselves mistaken in the person they fall off He pretended to be taught of Christ as a Disciple of his Master but his intention was to get Riches by Christ the profession was such as might befit the holiest those Virgins Revel 14.4 Follow the Lamb whither soever he goes And Abraham Heb. 11.8 He went out after God not knowing whither he went But Christ sees what his intention was He that will universally follow Christ must not be mistaken in him he must take Christ and Banishment Reproach Imprisonment as well as Christ and Riches Honour V. 20. The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his head Christ lets this Scribe see his mistake q. d. thou thinks one way or other I can make thee rich but thou mayest know I abound not with worldly wealth Men that are brought up in delicacy and Riches are not fit to follow me Christ in not having a certain dwelling place shews what his Disciples should prepare for Obj. But Christ having so many persons whom he cured and did good turns for why doth he say The Son of Man hath not where to lay his head Answ Lest this Scribe should expect some great Reward from him as a rich Master Christ shews that what he had was from the kindness of others and should not enrich him as he expected This should bridle that inordinate desire after Riches whereunto even Professours in this day do incline to learn to see that Christ is Portion enough if there were nothing with him and nothing will satisfie thy soul without him Eccles 5.10 Now Christ being thus poor it was not to commend to us voluntary Poverty as if it were a state of Perfection but to teach us contentment in low conditions if cast thereunto 2 To take off our hearts from seeking great things here to which our hearts are inclining Jer. 45.4 5. 3 To enrich us with his Poverty 2 Cor. 8.9 He became poor that we through his peverty might be made rich The Son of Man That is Man of Man or the Son of the Virgin Man is the Common of Two Gender as the word Homo and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides he is the Son of Man that is of Abraham and David to whom he was promised besides he was descended of the first man Adam and so Ezekiel is called the son of man cap. 2.1 Besides by the Son of Man is meant a man of low condition in opposition to the sons of Nobles and Princes so Ezekiel was called to put him in minde of his frailty Christ his humility is set forth who disdained not to come of so mean and corrupt a sinner as Adam was also his love and familiarity that he disdained not to take our nature upon him besides hereby Christ signifies he was true man and distinguishes his humane nature from the divine And as Ezekiel was called the son of man to distinguish him from Angels with whom he conversed who appeared in the shape of a man so Christ because he was God and the Son of God when he speaks of himself as Man calls himself the Son of Man Where to lay his head He dwelt in Capernaum either in his own hired house or else lodged with some of his Disciples Obs 1 Many profess the following of Christ who when once they come to see the dangers and straits in following of him fall off 2 In pretending to follow Christ we must look to the grounds that move us to follow him that they be right 3 Christ when he was here on earth was exposed to a low and mean condition 1 Learn then to come down from our heights 2 Study condescention to low conditions
word According or according to Matthew signifies that the Gospel of Matthew was not another Gospel from the Gospel of Mark Luke and John neither doth it bring another History or Doctrine but onely that there was another Writer or Pen-man and another manner of writing the Gospel is one but it is written of four Evangelists in a fourfold manner order and style IV. The different Relations of these four Evangelists is no way derogatory to the truth of that one Gospel for if all the words were alike and the same the Enemies then of Holiness and of the Gospel might have thought there was a Conspiracy among the Evangelists for to deceive but when they write in a diverse manner though not in a contradictory manner it appears that in the simplicity and sincerity of their hearts they wrote as they were commanded one being appointed by God to handle that which the other passes by nor was there any need of four Pen men had they writ for matter and manner one and the same thing V. Not onely the 4. Evangelists but the Book of the Acts and the Epistles Book of Revelations is called a Testament in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies a Disposing Appointment or Declaring of a Will Non morientium vâ—luntatem sed viventia pâ—cta Arâ—â— Law or Promise whether it proceed from one or more this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is speech of Christian Doctrine signifies a Covenant yet doth it also signifie a Testament Heb. 9.17 because in it is contained the will of Christ confirmed by his death This Testament is called the New Testament 2 Cor. 3.6 in opposition to the Old saying Who hath made us able Ministers of the New Testament and vers 14. The Vail remains untaken away in reading the Old Testament besides it is called New alluding unto the words of Christ Luke 22.20 This Cup is the New Testament in my Bloud in that Christ established his Doctrine by his Death it 's call'd by the name of New Testament in a word when mention is made of Bloud then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covenant when it sets forth the freeness of the Promise or Legacy then the word Testament is used also the word Testament is used rather than Law to shew how gently God deals with his People in the times of the Gospel so that if the New Testament at any time he called by the name of Law it 's call'd the Law of Faith Rom. 3.27 or Law of Liberty VI. Concerning the Pen-man Matthew observe we first the time wherein he wrote for which we can have nothing but humane testimony which is as Pareus mentions out of Theophilact and Eusebius that Matthew in Judea first wrote the Gospel in the third year of Caligula which was the ninth year after Christ's Ascension into Heaven and it was the opinion of the Fathers that the Gospels were written in the same order we have them in the Bible the Gospel according to Matthew the ninth year after Christ's Ascension the Gospel of Mark two years after the Gospel of Luke in the fifteenth year after Christ's Ascension and the Gospel of John in the thirty second year after Christ's Ascension as Theophilact noted Secondly concerning the Language wherein Matthew wrote the learned generally declare that he wrote it in the Hebrew Tongue for he abode about eight years in the Countrey of Palestine after Christ's Ascension as it hath been held by the great consent of Antiquity therefore it 's likely the Gospel was written in the Language of that Countrey so Papias Irenaeus and Origen and Eusebius relates out of Pantenus Euseb l. 5. that the Gospel of Matthew written in Hebrew was delivered to the Indians by Bartholomew Hierom remembers this Gospel to be in Hebrew in his time in the Library at Caesarea and at Berea and elsewhere It may very well be thought that that Hebrew Copy which was kept by the Nazarites at Berea and translated by Hierom into other Languages was transcribed out of the original Book writ by Matthew These Nazarites were the true offspring of them who first embraced the Faith in Judea and as they were called Christians because they embraced the Faith of Christ at Antioch so were the Christians of Berea called Nazarens of Jesus of Nazareth vide Grotium And the Syriack Interpreter hath prefixt this Title The Gospel which Matthew declared in Hebrew in the Country of Palestine Lapide cites Athanasius in Synopsi who saith The Gospel of Matthew was writ in the Hebrew dialect and brought forth at Jerusalem and interpreted by James the Brother of the Lord. VII The occasion that moved Matthew to write his Gospel was a Persecution that arose in Judea so that the Saints were in danger to be scattered that therefore they wanting the Teachers of their Faith might not want the Doctrine they intreated Matthew that he would write them a History of the works of Christ that where ever they should be they might have the state of the whole Faith with them Auctor imperfect in Matth. in Prooem Moreover as Maldonate well observes it was necessary the Apostles should commit to writing the History and Doctrine of Christ that their Hearers might not forget what the Apostles had spoken nor might not understand it otherwise than it was spoken and also that they might preach to others absent and to the generations following by the Scripture However solicitations and necessities of Christians moved no doubt Matthew spake no otherwise than he was inspired for that which was written as a Rule of Faith was also inspired 2 Tim. 3.16 All Scripture was given by inspiration of God And the Doctrine of the Apostles is said to be the Foundation of Believers Ephes 2.20 Ye are built upon the Foundation of the Apostles and Prophets The four Evangelists the Acts and the Epistles of Paul c. were of undoubted authority among all Orthodox as Aretius observes To conclude as Chrys in Matth The four Evangelists wrote the Gospel neither at one time nor one place neither helping one another nor counselling one another that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest demonstration of this Truth AN EXPOSITION upon the GOSPEL of MATTHEW CHAP. I. VERSE 1. The Book of the Generation of Jesus Christ the Son of Abraham the Son of David c. IN this Chapter are two parts 1. The Genealogy or Generation of Christ from v. 1. to v. 18. 2. The Birth of Christ from v. 18. to the end of the Chapter V. 1. The Book of the Generation of Jesus Christ that is a Catalogue of the Ancestours of Jesus Christ this Pedegree of Christ is reckoned up for these Reasons 1. To difference Jesus Christ from Joshua the Son of Nun who was a Type of Jesus Christ but was not descended from David as Christ was 2. Because when Christ hath two Natures his Divine and Humane Nature the Evangelist onely mentions the Generation
of his humane Nature for his divine Nature is unspeakable Isai 53.8 3. For as much as Generation is taken for Life Gen. 6.9 Noah was perfect in his Generation that is in all parts of his Life hence Matthew intends to set down the Life of Christ Of Jesus Christ that is here is the Generation not of a common man or an ordinary Noble-man but of Jesus Christ Jesus signifies a Saviour Christ signifies Anointed for he was anointed King Priest and Prophet of his Church Heb. 1.9 The Son of David the son of Abraham the Evangelist names two of the most excellent Progenitours of Christ because the Promises of the Messiah were especially made to these for the Jews knew that the Messias they were to believe on was to descend from the Linage of Abraham and David David is set before Abraham not because he was before him in Faith but in kingly Dignity and though the Jews were counted the children of Abraham yet the Messias was called the Son of David Matth. 15.22 V. 2. Abraham begat Isaak and Isaak begat Jacob and Jacob begat Judas and his Brethren Here is a Description of Christ's Genealogy from Abraham to Christ in a direct Line Abraham begat Isaak Isaak begat Jacob Jacob begat Judas and his Brethren that is Jacob begat not onely Judah but the other eleven Patriarchs who were in a collateral Line the Evangelist goes no higher than Abraham to derive Christ's Pedigree because he counted it sufficient to shew that Christ according to the flesh was the Son of Abraham and David to whole Families the Promise of the Messias was bound Gen. 22.18 In thy Seed shall all the Nations of the earth be blessed 2 Sam. 7.12 13. When thou shall sleep with thy Fathers I will set up thy Seed after thee and I will establish the Throne of his Kingdom for ever V. 3. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram. The Evangelist goes on in the Line of Christ shewing Judah begat Pharez and Zara of Thamar he names four Women that were great Sinners as Thamar Bathsheba and Rahab and Ruth that was a Moabitess or Gentile because these Women were not joyned to their Husbands in an ordinary manner but an extraordinary Thamar deceitfully prostituted her self to Judah Gen. 38.10 to v. 27. Bathshâ—ba was first joyned to David by Adultery and then by Wedlock Salmon maried Rahab because she received the Spies Ruth maried Boas who had been a stranger in the Land of Moab and came back poor into Judea Christ that came to put away sin was born of Sinners to teach us what a vanity there is in Pedegrees in any Pedegree should we look some Generations past there are some wicked and scandalous Judah begat Pharez and Zara Gen. 38.28 29 30. Pharez begat Ezrom called also Hezron Ruth 4.18 1 Chron. 2 5. Ezrom begat Aram called Ram Ruth 4.18 V. 4. And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon and Salmon begat Boas of Rachab and Boas begat Obed of Ruth and Obed begat Jesse These Generations are fetcht out of Ruth 4.18 Qu. How could Salmon mary Rahab being a Harlot and a Stranger seeing it 's said Deut. 7.3 Thou shalt make no Mariages with them Also Deut. 23.17 There shall be no Whore of the Daughters of Israel Answ She had been a Harlot but now was not Secondly it was not unlawfull to mary Strangers because they were Strangers but because they were Idolaters which she now was not Josh 2.11 Exod. 34.16 Take not of their Daughters to thy Sons lest they make thy Sons go a whoring after their Gods The same we may say of Ruth though a Moabitess Thy People shall be my People and thy God my God Ruth 1.16 Obed begat Jesse Maldonate moves another Question Quest How it could be that betwixt Salmon and David there could come betwixt them onely three men 1 Kings 6.1 when 366. years came betwixt for the Temple began to be built in the 480 year after the People came out of Egypt and the fourth year of Solomon's Reign so that take out the four years of Solomon's Reign and the seventy years of David's Life and the forty years the People were in the Wilderness before they past over Jordan to take Jericho the remainder will be 366. years Answ It 's not incredible that four men of that time wherein man's life was so extended by nature and temperance should live 366. years for Salmon marying young with Rahab they might all live under an hundred years and at the same time Moses though much spent in labour lived 120. years Deut. 34.7 V. 6. And Jesse begat David the King and David the King begat Solomon of her that had been the Wife of Urias Jesse was of low condition 1 Sam. 20.27 Saul called David the Son of Jesse by contempt yet was he the Root from which Christ sprang Isai 11.1 Begat David the King this word added for honour sake of her that was the Wife of Uriah to signifie that God did not repent of his Promise made to David because of his Adultery with Bathsheba V. 7 8. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa and Asa begat Jehosaphat and Jehosaphat begat Joram and Joram begat Ozias Joram begat Ozias three Generations coming betwixt 1 Chron 3.11 which were Ahaziah Joas and Amaziah who begat Ozias called also Uzziah 2 Chron. 26. and Azariah If you ask why these three were omitted It may be answered because Jehoram joyned himself to the house of Ahab and Jezabel taking Ahab's Daughter to Wife 2 Chron. 21.6 Now God had threatened to make Ahab's posterity like Jeroboam's 1 Kings 21.22 that is utterly to extinguish them Now a wicked man's Posterity is reckoned to the third or fourth Generation Exod. 20.5 If these three had been reckoned there had been seventeen Generations they are excluded because born of the seed of Ahab V. 9 10. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias Ozias begat Joatham he is said to become mighty because he prepared his ways before the Lord his God 2 Chron. 27.6 Jotham begat Achas he was an horrible Idolater 2 Chron. 28.2 3. He made molten Images for Baalim and burnt his Children in the Fire and sacrificed under every green Tree Achas begat Hezekias he was a Prince of strong confidence in God none of the Kings of Judah equalled him in this grace 2 Kings 18.5 6. and of much sincerity and brokenness of heart Isai 38.3 5. Ezekias begat Manasses who did after the abomination of the Heathen 2 Kings 21.2 build the high places which Hezekiah destroyed and worshipped all the Host of Heaven v. 3. and made his Sons pass through the fire and dealt with Familiar Spirits v. 6. but he humbled himself greatly for these and other evils 2 Chron. 33.12 13.
They hatch Cockatrioe Eggs and weave the Spiders Web he that eateth of their Eggs dieth and that which is crushed breaketh out into a Viper Besides John hereby would not onely inform them of their poysonous malice and hypocrisie but would inform them of their natural pollution they bring into the world Who hath warned you to flee from the wrath to come As if he should say Ye live so securely as if there were no vengeance after this Life you Sadduces think there is no Hell and you Pharisees are so presumptuous that you think you need not fear Hell but who hath told you so It is your own carnal confidence 2 You were never brought to the sight of your sin and the punishment due for it why then will you come to my Baptism which is a sign of remission of sins 3 Some take it as a word of Admiration as if John should say I cannot be brought to think that you do repent though you profess it but if it be possible for you to escape it it must be by Faith and Repentance certainly that your Consciences may be awakened know there 's much difficulty herein Matth. 23.31 Serpents Generation of Vipers how can ye escape the Damnation of Hell From the wrath to come He means not destruction by the Romans but principally hell fire the other is not excluded wrath hath lain upon them sixteen hundred years of which Christ speaks Luke 23.28 29 30 31. Zach. 5.11 The Ephah or the full measure of the sins of the Synagogue were caried into the Land of Shinar that is they were scattered all abroad as the inhabitants of the earth were at the confusion of tongues in the Land of Shinar and the ephah was stablished upon her own base to signifie that by their new blasphemies against Christ and hardness of heart that all the world may look upon their banishment and misery as they do upon a pillar set upon a base or foundation without hope of deliverance till their conversion be accomplished Rom. 11.25 2 John means hell fire Matth. 23.33 which he opposes against the Kingdome of heaven v. 2. q. d. the Souldiers and Publicans and common people have come to me Luk. 3.12 13. What shall we do and what shall we do and I have shewed them a way to escape wrath but what shall I do with you you see not your sin and then how can you be healed and being not healed how can you escape wrath even hell fire Obs The judgements of God ought seriously to be applied to hardened and impenitent sinners Psal 11.6 7.68.21 Rom. 2.5 8. 2 Thes 1.8 1 Peter 4.17 V. 8. Bring forth therefore fruits meet for Repentance John layes down next after his reprehension an exhortation to the Pharisees and Sadduces to bring forth fruits that is to say Works worthy of Repentance Acts 26.20 He means not a worthiness of merit as if our Works could deserve any thing at Gods hand nor as if our Works of congruity or the moral Works of natural men could deserve so much of God that he should be bound to enable us to do Works of Repentance or condignity to deserve any thing from God but he means a worth of sutableness as a bountifull Lady is worthy of a liberal Lord or Gentleman that is she is sutable So bring forth Fruits worthy of Repentance that is sutable or declarative of your Repentance as if he should say Shew that you do not come with a counterfeit Repentance but let your outward signs of Repentance as care of pleasing God hatred of former sins good Works contrary to your former evil Works tears and sighs evidence the inward Repentance of your hearts and this is the way and means of escaping the wrath to come wherewith I have threatned you You O Sadduces repent of your Atheism you O Pharisees turn the pride of your own Righteousness into self-abasement your seeming sanctity into real sincerity your covetousness and griping to Alms and Restitution your secureness to godly fear let there be some sutableness though we do not enjoyn a Popish commensurate equality betwixt your Sorrow and Humiliation and your former sins as Peter for Denial wept bitterly Matth. 26.75 Not to give satisfaction to God which onely Christ his Bloud doth but to shew your turning away from sin and your grief for what is already done and to shew you earnestly wish it were undone and that you would not upon any terms do it were it to do again Besides Fruits worthy of Repentance implies a vehemency of affection for God as formerly we have had for sin a burning affection to God as formerly we have had to sin to yield our members weapons of righteousness as formerly they have been weapons for sin Rom. 6.13 19. Finally know Repentance is an inward Grace seated in the Heart but the Fruits of it are brought forth in the course of our Life V. 9. And think not to say within your selves We have Abraham to our father for I say unto you God is able of these Stones to raise up Children unto Abraham The words are a Discovery of the false rests these Phariand Sadduces had which the Baptist lays open in order to their repentance As whereas thou calls us a generation of Vipers we are Abrahams seed whereas thou exhorts us to repent we are a holy nation whereas thou threatens us with the wrath to come if any such thing be it belongs to Reprobates But we are the elect people of God if God should cast off us that are the sons of Abraham then his promise would take no effect Rom. 9.5 but he would be unfaithful To this John answers The Children of the promise are counted for the seed and not the children of the flesh Rom. 9.8 Birth priviledges may inright you to the Land of Canaan but it cannot inright you to the promise of spiritual blessings here nor glory hereafter You do not imitate the Faith and works of Abraham but the wickedness and treachery of your ancestors since Abraham therefore you are not the Children of Abraham nor an holy Nation but a generation of Vipers and in vain do you as many in these days do imagine the promises to belong to the carnal seed This still was the Jews foolish boasting that they were Abrahams seed Joh. 8.33 and thence thought themselves free and needed no other freedome when Christ at the same time tells them they were the Bond-slaves of sin till such times as he freed them and tells them v. 39. that if they were Abrahams children they would do the works of Abraham The words are as if John should say Though you Pharisees and Sadduces go to Hell the promise made to Abraham will not in the least jot be made void being it is not made to them that succeed in the flesh but to them that succeed in the faith and works of Abraham whether they be Jews or Gentils God is able of these stones to raise up Children unto Abraham
by Stones is meant either the Rocks that lay upon the Banks or shore of Jordan Luke 19.40 If these should hold their peace the stones would immediately cry out Neither was this other then when God made man of the dust of the earth and breathed into him a living soul Some by Stones understand the Gentiles from whom the Jews did expect Faith and Godliness as from the Stones neither is it incredible for God to make Children of Stones seeing Isaac was begotten from Abraham when his body was dead to her being an old woman though afterwards he had Children by Keturah a young woman and Sarahs body also Rom. 4.19 For Abrahams dead body is resembled to a Stone Isa 51.1 Look unto the Rock whence ye are hewen q. d. You Pharisees Sadduces and Jews think if you should perish what would God do for an off-spring I tell you he is able to raise them from the Gentiles nay if need were from the dead or liveless Rocks whence your self at first had your beginning and wherewith at present your hearts have some resemblance and similitude as God turned Lots Wife into a Pillar which was standing many hundred years yea even in Josephus his time so can the same God turn a Stone into a Man doing that bodily which he doth spiritually taking away an heart of Stone and giving an heart of flesh Ezek. 36.26 Obs There is an Omnipotence in God to do whatsoever can be done even what he wills Psal 115.3 Matthew 26.53 2 The spiritual promises of God are not tied to fleshly issue Rom 9.6 7 8 9. Gal. 3.7 29. but to the Children of promise to raise up children to Abraham setting forth the manner how Abraham should have Children not by begetting onely but by raising up As in the Law they that were born of the brother remaining alive were sons to the deceased brother not by nature but by Law so all believers are planted into Abraham and become not Children of the flesh but Children of the promise Rom. 4.12 13. The Baptist Christ and the Apostles endeavour to take away the pride and Carnal confidence conceived from the Holiness of their ancestors Abraham as a common father or trustee received the promises from God which belong to all believers Hence Abraham is called a father like unto God Rom. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in spirituality as God is to his Children for the believing Gentiles are not descended from his Loyns 2 In universality so that as God is an universal Father not onely of the believing Jews but also of the Gentiles Rom. 4.17 so was Abraham V. 10. And now also the Ax is laid to the Root of the Trees therefore every Tree which bringeth not forth good Fruit is hewen down and cast into the Fire The Ax is laid to the Root of the Trees Here is a Motive to stir up the Pharisees and Sadduces to Repentance because laid his Ax to the Root of the Trees By Trees he means Men or Jews Matth. 12.33 Make the Tree good and his Fruit good By Ax he means 1 the Threatnings of the Word which were now laid to the Roots of mens hearts Every Tree that bringeth not forth good Fruit is hewen down as Husbandmen do with Trees that cease bearing Fruit they cut them down to make fire-wood of them so will the Lord do with you Jews Luke 13.7 Cut it down why cumbreth it the Ground John 15.6 Withered Branches are by the Husbandman cast into the Fire and burned Every Tree which bringeth not forth good Fruit Every Man Woman City among you is hewen down and cast into the Fire Whereas you think you being once the People of God shall still so continue to be know ye that at present ye have the Ax laid to you you shall be cut off from your Root Abraham Rom. 11.22 And first ye shall be destroyed by the Romans 2 Ye shall be cast into the Fire of Hell for your unfruitfulness 3 Your posterity shall be given up to a spirit of slumber They shall have Eys but not see Ears but not hear Hearts but not understand Rom. 11.8 For though Deut. 20.20 Fruit-trees were not by the Law to be cut down no not in time of a Siege yet Fruit-trees that either never bore or had done bearing might be used either in the Siege or for fire-wood Obs A present or speedy Judgment of God may be expected of those that under means of grace remain unfruitfull Trees Luke 13.6 7. John 15.6 7. Luke 20.16 Isai 5.4 5 6. V. 11. I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I whose Shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with Fire John's Ministry is set down from the difference betwixt him and Christ 1 Whereas the People might be apt to think him to be the promised Messias he tells them he was not he declares himself to be onely the Minister of outward Baptism but Christ who was shortly to be shewn to them was the Authour of inward Baptism The occasion of John's speech here is set down Luke 3.15 All men mused in their hearts whether John were the Christ John answers I indeed baptize you with Water c. I indeed baptize you with Water unto Repentance That is you Jews and repenting Publicans and Souldiers as appears Luke 3 10 11 12 13. I baptize you with Water unto Repentance already wrought which I judg by the confession of your sins v. 6. and by the profession of your Faith Acts 19.4 Not you Pharisees unto a future Repentance For John turns his speech from the Pharisees to the People doubting whether he were the Messias Luke 3.14 15 16. And therefore John's Baptism as also the Baptism of every Dispenser is not the Baptism of future Repentance but of present Repentance Acts 2.39 40. Repent and be baptized every one of you in the Name of Christ for the Remission of sins Hence Infants for want of present Repentance are excluded from Baptism what change of heart shame sorrow or hatred of sin can there be in them By baptizing persons to Repentance for time to come you make two Baptisms whereas the Scripture makes but one Baptism Ephes 4 5. But he that cometh after me is mightier than I Or more excellent 1 Both in Gifts and Grace 2 He it is that makes my Ministry effectual 3 He is the Bridegroom I am onely his Friend to sue for a Mariage betwixt you and him John 3.29 4 He must daily increase in his praise and esteem I must daily decrease in mine John 3.30 as the light of the Sun swallows up the light of a Star 5 I have the spirit in such a measure he hath the spirit out of measure John 3.34 6 Whereas I never did any Miracle among you John 10.41 he shall do Miracles raise up the Dead cast out Devils c. Whose Shoes I am not worthy to bear This is a
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
sight of men by these rules of qualification are abominable Esai 1.13.66.3 Luke 16.15 2 Cor. 10.18 Moreover the good works done by regenerate men are not the causes of justification but the effects and consequents thereof Non praecedunt justificandum sed sequuntur justificatum They do not go before the person to be justified but follow him that is justified 2 Exhort To perform good works looking to all these circumstances therefore let us have these ends 1 To be profitable to men Titus 3.8 He that believes in God must be carefull to maintain good works these things are good and profitable to men he means honest Trades and Imployments to minister to their own and others needs 2 To testifie the truth of our faith James 2.14 15. Shew me thy faith by thy works also v. 16 17. As Abraham's sacrificing his onely son testified his faith and Rahabs receiving the Spies with the hazard of her life 3 To shew forth our thankfulness to God Rom. 12.1 q. d. Shew forth your thankfulness to God by yielding the members of your body as well as the faculties of your soul to his service 4 To be paterns and examples of holy life to others 1 Tim. 4.12 Be thou an example of the believers Titus 2.7 In all things shew thy self a patern of good works 1 Peter 3.1 they that at present did not obey the Word may without the Word be won by the good conversation of their Wives 5 To add fruits that may be acknowledged in the day of account Matth. 10.41 42. Heb. 6.10 Gal. 6.9 1 Cor. 15.58 2 Peter 1.10 11. Phil. 4.17 Paul did not desire a Gift from the Philippians but Fruit that might abound to their account Glorifie your Father in Heaven This is the second end of Christians shining light that the beholders may glorifie God that is 1 By declaring him to be glorious who hath such servants and worshippers I mean declaring him glorious among men 2 Thess 1.12 2 By ascribing all glory to his Name for working his servants hearts from their natural defilement to such an holy estate Rom. 11.36 Of him and from him and to him are all things to whom be glory for ever 1 Peter 2.12 The converted Gentiles seeing the holy Lives of Christians glorifie God in the day of visitation Psalm 86.9 10. When Paul was converted from persecuting Truth to preaching it they glorified God that saw and heard it Gal. 1.22 23. In Heaven God is set forth from the place he is in viz. Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heavens that is not onely in the Heaven of the Blessed which is called that Heaven of Heavens that most blessed Countrey which is looked for by Saints Heb. 11.10 But in all other Heavens where he is by his omnipresence as he is in the Heaven of the Blessed by his special presence Yet is he not included in any place before there was any Creation he sufficed to himself without any place V. 17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill The third part of the Chapter In which 1 A correction of an erroneous conception as if Christ came to destroy the Law or the Prophets I came not to destroy them 2 A right information wherefore he came viz. To fulfill the Law and Prophets not to destroy it 3 Here is the unchangeableness of the Law set down v. 18 19. 4 Here is an explanation of some Commandments depraved by the false Glosses of the Pharisees v. 21 22. to the end of the Chapter Think not that I am come to destroy the Law or the Prophets Some thought that because Christ preached Repentance after a new manner of way and Faith also and did not press the Sacrifices and Ceremonies of the Temple-worship that he came to destroy the Law to this Christ saith The Doctrine of the Gospel doth not oppose the Law or the Prophets Think not that I came to destroy the Law or the Prophets In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to oppose the Law John 10.35 The Scripture cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be broken or opposed John 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely because he opposed the Sabbath John 7.23 If a man receive Circumcision on the Sabbath that the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be broken or destroyed For which the Apostle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. ult 2 That the word destroy is taken for oppose appears by v. 19. where doing and teaching is opposed to breaking or rather to opposing And therefore whereas the Jews cry out against the Apostles as going against the Profession of their Master know the Apostles would have never mentioned these words of Christ if their Doctrine had differed from his we cannot think that those grave men that were so constant in the defence of their Doctrine not onely not to have written things contrary one to another but things contrary to themselves therefore we must inquire how their sayings may agree Hence know there 's a twofold Law 1 Natural which is everlasting and common to all this is right reason This makes men good out of love of virtue 2 Civil this looks onely to outward innocency and doth not look to the minde as the Law of Nature doth This is peculiar to every Nation and changeable this restrains men from evil for fear of punishment Because of transgressions the Law was added Gal. 3.19 that is the Law written in Tables was added to that Law writ in the heart so that 1 Tim. 1.9 The Law is not made for a righteous man So then the Law of Moses had certain things brought from the Law of Nature and certain things proper to that People and applied to those Times Justin against Triph. saith some things are universally and by nature everlasting goods which they that performed had common praise with Christians But some things were added because of the Peoples hardness of heart and by reason of occasions of Times and places may be added therefore as before the Law of Moses was given true Faith working by Love was that which God lookt after so in the Law of Moses God would have himself loved with all the heart would have the heart circumcised c. but all this was properly translated from the Law of Nature and was not properly a part of the Civil Law but the scope and mark at which the Civil Law aimed But to fulfill the Law So that the scope of the Law was to make men good as by the fear of God and love of God and love of one another Matth. 22.38 39 40. these are called the greatest Commands on which depends the Law and the Prophets So loving of our Neighbour is the fulfilling of the Law Rom. 13.8 Gal. 5.14 and James says If ye fulfill the royal Law according to the Scriptures Thou shalt love thy Neighbour as thy self ye shall do well this fulfilling of the Law
my self before others unless that a heavier burthen of government lies on me and therefore a greater account of my Office is to be given Luth. in 41. cap. Gen. Here was one effect of his faith that whereas souldiers are naturally so lifted up he was so humble so we finde sundry of the Saints the more gracious the more humble Abraham Gen. 18.27 Jacob Gen. 32.10 Agur Prov. 30.2 Isaiah c. 6.5 John Baptist Matth. 3.11 Peter Luk. 5.8 Hence the Centurion saith neither thought I my self worthy to come unto thee Luke 7.7 It 's like partly because his conscience told him he had been a worshipper of false Gods partly because the Jews refused communion and company with him but especially because he saw the vileness of his own corrupt nature and the exceeding glorious holiness in Christ hence he saith I am not worthy Where there is most grace commonly there is most sense of unworthiness and true humility the show of that this man had in truth more deceives the world then any thing else But speak the word onely The Centurion having heard of the fame of Christ Matth. 4.23 when he healed many and also of the cleansing of the Leper who published abroad the cure he saith speak the word onely My word is the word of a man thy word is the Word of the Son of God my word hath power over men under me thy Word hath power over all sorts of diseases yea such as are incurable yea over death I am under the power of another thou art subject to no power being thou art God therefore speak the word onely As his wisdome was seen in that he saw the Godhead lying under the veil of flesh his humility that he judg'd himself unworthy that Christ should come under his roof so here is his faith that he saith speak the word onely learn that our faith go upon a word of God Psal 119.49 Heb. 13.5 6. thou being absent canst cure him by a word of thy mouth therefore there is no need of thy bodily presence but speak the word onely and my servant shall be whole God speaks impossible things lying things foolish things weak things things to be abominated and devillish if thou consult with reason meaning carnal reason but faith sacrifices reason and kills that beast which the whole world and every creature cannot kill Luth. Tom. 4.74.758 Now the Word upon which faith looks is either the Word of command Gen. 1. Let there be light Psal 105.31 148.8 Isaiah 55.11 The word that goeth out of my mouth shall not return unto me void but shall accomplish that whereto I send it Look as in the governments of Commonwealths Armies and Families many things are done by a word of command much more canst thou bring about the healing my servant by the word of thy command Examples fetch'd from nature are usefull for illustration when they agree with what the rule speaks so similitudes are taken from the compassions of mothers Esai 49.15 and fathers Psal 103.13 to set forth Gods pity so from a servant Rom. 6.18 from a mans testament Gal. 3.15 2 Faith goes upon the word of promise Rom. 4.18 John 2.22 I say to this man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it See the duty both of Souldiers to their superiour Officers unless they know their Commander shall put them upon some things directly contrary to Gods command also the duty of Servants to do what their Masters and Mistresses bid them Ephes 6.5 Col. 3.22 Obey in all things your Masters V. 10. When Jesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Here we have the commendation of the Centurions faith He marvelled Christ did not marvel as God for no new unexpected thing can befall him but it may befall Christ in his humane nature having like affections with us There were some things the humane nature of Christ was ignorant of as of the Day of Judgment the time of Figs c. Marvel is when our expectation is exceeded Christ marvelled at all his graces as his Humility Devotion in building a Synagogue his Faith Christ doth not admire the buildings of the Temple Matth. 24.1 nor the Princes of the World but the graces of the Spirit in one that had so little means Though some think Christ being the Authour of these graces did seem to admire them not as being ignorant of them but to teach us to admire them I have not found so great faith no not in Israel The greatness of his faith is seen 1 That he believed so easily upon so small means 2 That he believed Christs Word 1 His Word of Command 2 His Word of Promise 3 That he believed without a Miracle John 4.48 Miracles have been sometimes done to give testimony to the Word Acts 4.29 30 31. 4 In a man of that calling and a stranger from Israel 5 In that we reade of no doubtings with his faith in this particular Jairus doth not say Speak the word but Come quickly ere my Childe die John 4.49 Nicodemus he reasons How can these things be Martha saith Hadst thou been here my Brother had not died as doubting whether the power of Christ could reach every where but the Centurion saith Speak the word onely 6 In the difficulty of the things to be believed for to believe that a man near to death could be recovered by a word of Christs mouth I mean not by syllables and pronunciation but that Christ will be present to his own Ministry 7 Comparatively with the common Jews and particularly those which were ordinary Hearers to Christ Now when he saith I have not found so great faith in Israel he means not all Israel for Abraham Moses David had greater faith but he means it from the time of his beginning to preach V. 11. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven V. 12. But the Children of the Kingdom shall be cast out into utter Darkness there shall be weeping and gnashing of teeth From the occasion of the Centurions coming in to believe who was a Gentile Christ foretells the calling of the Gentiles and rejection of the Jews Many shall come Not all Aug. in loc From the East and West That is whereas the Jews thought the Lord was onely bound to the Kindred of Abraham Christ saith They shall come from East and West which is put for all remote places without the bounds of the Kingdom of Judah not onely near adjoyning Heathen as Syrians Egyptians c. but remote Gentiles Isai 43.5 6. I will bring thy Sons from the East and gather them from the West I will say to the North Give up and to the South Keep not back bring my Sons from far and my Daughters from the ends
Mark and Luke doth at any time call Levi Matthew And Grotius speaking of one Heracleon who lived next those times names Matthew Philip Thomas and Levi to whom opportunity of giving publick testimony to Christ among the powers of the earth was denied where Matthew and Levi are distinguished one from another Sitting at the receipt of custom That is at the Table of the Publicans where Caesar's tribute was brought and paid Matthew names his condition of life that he may confess to all what a great sinner he had been and also acknowledge Gods grace in calling him home as Paul did 1 Tim. 1.15 16 17. For the Publicans hired Caesars tribute at a certain rate and under pretence of taking tribute did wretchedly extort and became thereby very infamous We may learn from him to show forth Gods goodness to us who notwithstanding the vile ways we walked in before conversion was pleased to cast his love upon us And he said unto him Follow me Leave the Custom-house if it be weight to thee Heb. 12.2 Let us lay aside every weight Leave thy sinfull gain and follow me So doth Christ call all his Church from wicked and carnal ways Song 2.10 My beloved said unto me Rise up my love my fair one and come away Song 4.8 Come with me from Lebanon my Spouse look from the Lions dens from the Mountains of the Leopards That is come from the wicked of the world which are like Lions and Leopards Now when Christ bade Matthew follow him it 's like he used more words to him and gave him reasons which together with the miracles he saw from Christ prevailed upon him for it 's not enough onely to call a person to follow Christ but we must endeavour to convince him by reason that he may follow Christ as that else we cannot be Christs Disciples Matt. 16.24 else we do not abide in Christ 1 John 2.6 And he arose and followed him See the power of Christs call which makes Matthew thus ready to follow so that as the Loadstone draws iron and the Sun vapours so did Christs call draw him We must leave office and gain and all for Christ Gal. 6.14 God forbid that we should rejoyce in any thing more then in the cross of Christ Phil. 3.8 Yea I count all things loss for Christ Where we see plainly our call is from God let us be sure to follow him Gal. 1.15 Judg. 6. and this is the note of all the sheep of Christ that they follow Christ and not strangers John 10.4 5 27. We must not onely follow Christ in his steps 1 Pet. 2.21 Leaving us an example that we should follow his steps but we must also follow him in his commands so did Abraham Gen. 12.1 and Matthew yea every soul redeemed from the earth follows the Lamb whithersoever he goeth Rev. 14.4 Such as thus follow Christ in the regeneration shall be crowned with him and sit with him on thrones Matth. 19.28 they followed Christ upon white Horses Rev. 19.14 V. 10. And it came to pass as Jesus sat at meat in the house behold many publicans and sinners came and sat down with him and his disciples We see Matthew out of gratitude to Christ carries him from the custome house to his own house and makes him a feast where he invites the Disciples of Christ and the publicans who its like had heard him preach at the custome-house where we are taught not onely thankfulness to our benefactors but may fee the lawful use of feasting practised both by Abraham Isaac and others even Christ was present at such a feast Luk. 14.1 to ver 7. Joh. 2. Publicans and sinners Publicans were they who gathered the publick ttibute who were odious to the Jews because the Jews looking upon themselves as the people of God thought they were not to be subject to the Romans and much less to pay tribute to them being Idolaters Sinners were dissolute Jews who slighting the Jewish Religion were conversant among the Gentiles and would eat and drink with them V. 11. And when the Pharisees saw it they said unto his Disciples Why eateth your master with Publicans and sinners Before the Pharisees were offended at the miracles of Christ now they are offended at his life why he did eat with Publicans and sinners There is no remedy against the biting of a Sycophant as the Proverb is they cavil at a good action Matthew in token of thankfulness to Christ for the benefit of regeneration and being to leave his former profession that he might give an account to his fellow Publicans thereof that either they might by his example leave their employments or else might deal justly and mercifully therein makes a feast for Christ and these Publicans Hereupon these Pharisees propound this question not for satisfaction but detraction that they might calumniate Christ they seem to reason thus No Godly man can eat with Publicans and sinners but Christ eateth with Publicans and sinners therefore he is no Godly man The proposition according to the Pharisees teaching not according to the doctrine of Christ is true but its false according to the doctrine of Christ for sinners are to be shunn'd where there is danger to be infected by them they are not to be shunn'd when there is likelihood we may gain them by our example and admonitions Besides Matthew might think Christ would utter Godly speeches at this feast to work on his fellow Publicans Nothing is more troublesome and absurd then a dumb feast for speeches are the true sawces of meat one word is sharpned by another and not onely is the belly fed with meats but the mind with doctrine The conferences of the Godly refresh the mind stir up Faith kindle Charity and many wayes instruct Luth. in Gen. cap. 18. Quest Whether may Christians eat with unbelievers or go to a feast with them Answ Yes reserving liberty of conscience that you do not give thanks with him to make him your mouth or to put off your hat and practise external worship when the wicked man gives thanks 1 Cor. 10.27 If any of them that believe not bid you to a feast and ye be disposed to go whatsoever is set before you eat Yet when they went they were not to worship the heathen Gods by thanksgiving Obj. But the person we give thanks with worships the true God in a right manner Answ His person being wicked his prayer is abominable and so is thy prayer who joyns with him Prov. 15.8 Unless such wicked man offer onely requests for temporal things which it seems to me he may pray for which to be sure he will not be limited to Quest Whether may we keep company with sinners or is it unlawful Answ 1 It s lawful to trade with them so did Abraham with the sons of Heth Gen. 23.16 2 When our place office or calling calls us to be with them else we must go out of the World 1 Cor. 5.9 10. 3 Courtesie and civility towards
wicked men is not forbid Gen. 23.7 Abraham was so to the sons of Heth. We are to salute Enemies Matth. 5.47 4 The Lord doth not nullifie any divine moral or relalative Bond as that the Husband should leave the Wife the Master the Servant upon pretence that one of them are wicked 5 We are not by an unwarrantable retiredness to exasperate the mindes of wicked men but so far as we can with a good Conscience observe them as by salutation courteous speech c. that if we cannot make them hearty Friends which is impossible we may yet make them moderate Enemies 2 How far it 's unlawfull as 1 To make them our intimate Friends and Familiars acquaintance we may have with such but not familiarity Psalm 119.63 I am a Companion of all them that fear thee To have familiarity with them is all one as if a man should have correspondence with a foreign State who is at enmity with our Common-wealth this is as dangerous in Spirituals as the other is in Politicks 2 It 's unlawfull to associate with them in wickedness Ephes 5.11 Have no fellowship with unfruitfull works of darkness but rather reprove them Object But Christ kept company with them and why may not I Answ Christ kept company with them as a Physician to heal them but thou dost it because thou wouldest walk loosly 2 Christ could not be infected with sin and therefore might boldly converse with sinners but the wicked behaviour of wicked men steals upon thy heart 3 In stead of converting wicked men thou drinkest in their Poyson Object But wicked men I converse with are my kinsmen and alliance Answ So much more dangerous We are apt to take a Cup of Poyson from the Hand of a Friend God bad Abraham go from his fathers House Countrey and Kindred Gen. 12.1 Why so God would rather have him go to an idolatrous place where he should be a stranger than to remain in an idolatrous place with his friends Object But the company I keep are civil wel-carriaged men no Drunkards nor Enemies to Religion Answ The nearer they come to a Form of Religion the more dangerous to steal away our Hearts 2 Tim. 3.5 From such turn away Gross sinners vex our souls and make us cry to God godly men they quicken our graces but in civil and formal men there 's neither sin enough to vex our souls nor grace enough to quicken our grace Object But say wicked men How can you tell men are carnal and wicked why do you judg us and make our acquaintance refrain our company Answ We may know who are carnal else why should we be commanded to have nothing to do with such Prov. 9.6 Acts 2.40 Ephes 5.11 If we did not know who they were God would give us an impossible command Psalm 15.4 In a godly mans eys a vile person is contemned How shall we contemn them if we know them not Ephes 5.7 We are bid not to be companions with them in sin How can this be if we know them not The more Holiness thou hast the sooner wilt thou discern such When we see men rail on goodness will be drunk and are Faith and Troth-men c. We may plainly see they are carnal because they practise gross evils contrary to the nature of Holiness or despise their ways in small things contrary to that threatning Prov. 19.16 Object Abraham lived among Heathen Nations and Lot in Sodom Answ Abraham had a command for what he did Lots soul was greived during his abode among them to see their filthy conversation if he went thither rather out of the pleasantness of the place than out of a desire to convert them and to plant true Religion among them it was his weakness Object 1 Cor. 5.9 10. I wrote unto you not to keep company with Fornicatours yet not altogether with the Fornicatours of this World or covetous for then must ye needs go out of the World therefore c. Answ The Apostle doth not prescribe this as if it were always and every where lawfull but because the necessity of that time did require it because the greatest part of men were unbelievers so much appears in these words Else must ye go out of the World as if he should say When you cannot live without them you are compelled to converse and trade with them but novv such necessity is taken avvay Object Princes suffer vvicked men to live in their countreys vvhy may vve not then converse vvith them Answ They also permit leprous and plaguy men to do the same yet do vve not shun their company Quest But sometimes vve are inevitably cast among such vvhat should vve then do Answ 1 Lose not your piety by them nor suck infection from them Psalm 1.1 2. Psalm 26.4 5. Hence take a counter-poyson against their infection as you use to do against infectious Diseases 2 Propose holy ends vvhere you are so cast as 1 Their good so did Christ here vvith the Publicans 2 Thine ovvn safety by a vvise behaving thy self among them that thereby thou mayest abate their rage if not make them thorovv friends 3 Take heed of furious zeal Acts 26.11 4 Take heed of denying Christ vvhether by speech or silence Revel 2.13 Nebuchadnezzar vvould not endure to hear any to blaspheme the God of Daniel 5 Reprove them Ephes 5.11 if not in vvord because they are not capable or else are Dogs and Hogs Matth. 7.5 yet in gesture or countenance but if you reprove them in vvords bring solid Reasons vvhich strike the matter in the head by vveak Reasons you strengthen them and expose your Reproof to scorn 6 Bevvare you be not bevvitched vvith their learning parts vvitty jests sociableness affability c. and so conjoyn your selves vvith them This vvas the sin of Jehosaphat condemned 2 Chron. 19.2 Shouldest thou love them that hate the Lord therefore is wrath upon thee 7 Consent not unto them in sinfull temptations Pro. 1.10 as they are importunate do you resist importunately The Bait of their Temptation is baited vvith the Worm of Conscience 8 Do not sooth nor flatter them in their sin call not evil good left you bring a vvo on your head for so doing Isai 5.20 Condemn not good nor praise evil Micaiah vvould not sooth up Ahab nor speak as the false Prophets spake Object But I am already acquainted with wicked persons what should I do Answ 1 Dissolve and unglue the friendship by degrees rather than break it in pieces all at once 2 Get the Image of God stampt on thee As when the Sun shines gloriously all men keep at a distance from it so when holiness is stampt on thee carnal men will forbear thy company If thou beest sober zealous heavenly c. the drunkard luke warm and earthly person will not care for thy company Godly men are said to be a people near to God Psalm 148.14 3 Convince them with thy carriage that when a carnal man is in thy company
thou dye Contrary when men either think in their prosperity they shall never be moved or put off the evil day far off as they did Amos 6.3 how can they take up the cross when it comes 2 Believe that all things shall work together for thy good Rom. 8.28 and that they come from the hand of a father Joh. 18.11 yea even sore sufferings God is wont to hide his face and withdraw his hand from Saints and suffers them to mourn to be sold to be cast in prison to dye no otherwise then if they were the enemies of God Luth. in Gen. 37. 3 Get low thoughts to all earthly comforts Pro. 23.5 Wilt thou cause thine eys to flye upon that which is not As the Margin reads it that is it is not that which it seems to be riches honours preferments are not that they seem to be Think of the vanity of credit with men of great mens favours c. what will these be in the day of death 4 Look upon the crown Christ endured the cross despising the shame and is now set down on the right hand of God What was the ground he endured the cross Why it was for the joy that was set before him Heb. 12.2 Acts 14.22 Rom. 8.18 2 Tim. 2.12 5 Look upon the sweet comforts Saints finde under the cross their comforts abound most then even as their sufferings also abound 2 Cor. 1.5 Hence the Martys found Prisons more comfortable then Palaces As Princes use to recompense them who have suffered loss in their service so doth Christ make up the sufferings of his people with comfort 6 Beware of having a squint eye upon the issues and events of things before we let conscience give judgment but let us have a full eye upon the rule and upon the command so Abraham in sacrificing his son Gideon in cutting down the Idol Paul Gal. 1.15 consulted not with flesh and bloud when God called him to preach 7 Look to Christ who hath taken up the Cross before us Heb. 12.2 8 We are not esteemed by Christ as his Disciples till we have the disposition to take up the Cross whatsoever our profession of Faith may be Luke 9.23 Luke 14.26 9 Beware of indwelling corruption which still counsels us rather to balk duty than to expose our selves to the cross How oft doth the flesh put persons upon lying upon deceitfull distinctions to escape the cross That which lies in the bottom is they are loth to lose such gain to displease a good friend to procure the enmity of such a man as may hurt us to part with such an Office or Employment To remedy this hold no mans friendship but in subordination to duty and look upon all gain as cursed which is got with the wounding of the soul Matth. 16.26 10 Consider that herein we express our friendship to Christ when we will not let any cross part him and us Gal. 6.14 God forbid that I should rejoyce in any thing save in the Cross of our Lord Jesus Christ For one friend upon choice to suffer for another argues entire friendship so for us to suffer for Christ upon choice and not upon necessity argues much friendship towards Christ 11 Inure not your self to pleasures and delicacy How hardly will the cross be born of such Moses when he was a Courtier he slighted the pleasures of the Court Heb. 11.25 12 Submit to live in a low condition for want of which frame of spirit many dare not take up the Cross they know not how to be poor it was otherwise with Paul Phil. 4.13 I have learned in every estate therewith to be content 13 Rid thy heart of slavish fear as fear of Imprisonment Revel 2.10 Fear none of these things thou shalt suffer the Devil shall cast some of you into Prison Slavish fear of contempt of multitudes keeps some from duty contrariwise in Job cap. 31.34 Did I fear a great multitude or did the contempt of families terrifie me Fear of Excommunication oft keeps men from taking up the Cross John 12.42 Among the chief Rulers many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue Excommunication is much to be dreaded but when we have an absolute certainty upon the conscience in the witness of any cause of God we are not to dread it for even Excommunication hath sometimes unjustly afflicted Saints Isai 66 5. John 16.2 As it 's a folly to be affraid of a painted man drawing a Sword so it 's a folly to be terrified with the name Church when it is blasphemously used for it is onely a painted Church or vizard of a Church Luth. in Gen. 21. The Censure of the Church shall not separate me from the Church if truth joyn me to the Church Luth. Tom. 1. cap. 58. 14 Bear not the Cross because thou hast secondary refuges but meerly out of conscience of a command of Christ for example some men will bear the cross of outward losses for Christ when they have got enough to maintain them in the world but not before when as the same thing that was a truth to them now was a truth to them then O but then they were poor but now otherwise But is not duty duty and must duty give way to temporal concernments and not be obeyed till we can without inconvenience and loss obey it It 's a usual deceit in most mens hearts they will first bring about the ends they desire and then take up the cross but in taking up the cross we are not to take the delay of one day Luke 9.23 no nor one hour Gal. 2.5 15 Often cast up what Christianity and a good conscience may cost thee I have not a stronger Argument against the Popes Kingdom than that it reigns without the Cross Luth. Tom. 2.223 Luke 14.28 29. What man goes to build and considers not whether he have to finish it Who goes to sea and prepares not for a storm The benefit will be this to wit when we meet with troubles the soul will say These are the things that I lookt for Men cast up the easie part of Religion but do not cast up the hard part 16 Be earnest for God to give thee an invincible resolution that when the flesh asks you will you omit no duty though it costs you never so much you may answer no as Daniel cap. 6.10 who would no omit praying though to be known to pray was a matter capital Micaiah would not balk the telling of Ahab a Message from God though Imprisonment and the Bread and Water of Affliction was like to befall him Queen Hester would speak for the Church though she should perish therein John Baptist would not forbear to admonish Herod though Imprisonment and Death should be his Reward Prisons and Death would not keep off the Apostle from fulfilling the course of his Ministry Acts 20.24 yea he saith He rejoyced if he were offered upon the