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

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

p. 739Reaſons why they might take nothing for doing miracles.

1 The ſelling of them perverts the end wherefore they were given, which was not to ſatisfie any mans covetous luſt, but to confirm the Goſpel.

2 Its abſurd for an Embaſſadour to make ſale of the Princes favour, which he is commanded in the Princes name to beſtow upon his ſubjects.

p. 7403 That whiles ſuch Miracles were done freely, the name of God might be more glorified, and the Doctrine which they confirmed accepted; for men do leſs eſteem thoſe benefits which themſelves in ſome ſort can recompenſe.

Queſt. Whether doth this precept, Freely you have received, freely give, belong to one or both theſe precepts, or to the latter onelyonly, Heal the ſick, cleanſe the Lepers?

Anſw. Some of the learned think it belongs onelyonly to the latter.

Howbeit to covenant for a Reward for ſuch an act, which is directly appointed to the glory of God, is, ſay ſome, doubtleſs contrary to the glory of God: hence it had been unlawfull, directly or indirectly to compact with any man, for any Miracle done for him.

Queſt. Whether is it lawfull for Preachers to take hire? or are they which take any Reward hirelings?

Anſw. 1 There may be times when a man may remit of his Right herein, when circumſtances of times and perſons require it. So becauſe of the falſe Teachers the Apoſtle would preach the Goſpel of Chriſt freely at Corinth, 2 Cor. 11.7, 9, 10. I preached the Goſpel of God freely, I kept my ſelf from being burdenſome to you, and ſo will I keep my ſelf; that I may cut off occaſion from them that deſire occaſion, that wherein they glory (which was their preaching freely) they may be found even as we. Eliſha in a caſe would take nothing of Naaman the Syrian, 2 Kings 6.26. nor Abraham would take nothing of the prey which was got from the Enemies, Gen. 14.22.

2 All agree that to receive gifts for a mans preaching without any compact for the ſame hath no natural filthineſs in it, for ſome things may be honeſtly received which may be diſhoneſtly asked.

3 Under the Old Teſtament they that took counſel of the Prophets were wont to give them ſome ſmall gifts, 1 Sam. 9.7, 8. But, if we go, what ſhall we bring the man? and the p. 741Servant anſwered Saul, ſaying, Behold I have the fourth part of a Shekel of Silver, 1 Kings 13.9. The man to whom this gift was to be given was Samuel.

Beſides the Prieſts and Levites under the Old Teſtament had large portions out of moſt of the Sacrifices, beſides Tithes they had eight and fourty Cities of Refuge with Suburbs to them, ſo that the Lord ſays, Which of you would ſhut the doors for nought? or kindle a fire on my Altar for nought? Mal. 1.10. which Argument the Apoſtle preſſes for maintenance for Miniſters of the Goſpel, 1 Cor. 9.9.10.13. where he ſhews that the Levites who took the Sacrifices of the People, and killed them, and pulled off their skin, cut them in pieces and brought them to the Prieſt, and laid the Wood in order, lived thereon. The Prieſts lifted up the Sacrifice, and laid the fleſh on the Altar, and burnt it. The Apoſtle, when he ſays, They which miniſter about holy things live of the things of the Temple, means the Levites, and they which wait at the Altar are partakers with the Altar, meaning the Prieſts, v. 13. Now, if they were ſo plentifully maintained, ſhall Goſpel Preachers be the onelyonly ſufferers, and that in a time of Light? When the Apoſtle makes this reddition, Even ſo hath God appointed that they that preach the Goſpel ſhall live of the Goſpel, v. 14.

4 Maintenance is due to Preachers from natural and civil equity. 1 Natural equity, that as the Souldier that defends the Countrey lives of the Countreys pay, 1 Cor. 9.7. Who goes to warfare at his own charge? or as he that plants a Vineyard eats the fruit of it, milks a flock and eats of the milk of it, ſo Preachers muſt live of the People they preach to.

2 From civil equity. That Law Deut. 25.4. Thou ſhalt not muzzle the mouth of the Ox that treadeth out the Corn. The Apoſtle argues from the leſs, If an Ox were not to be muzzled when he rowled a wooden beam over the Wheat, to ſhake the Corn out of the ear, ſhall maintenance be denied p. 742to thoſe who threſh in the Lords Barn? Nay, it was not written for Oxens ſake but for Preachers ſake, as the Apoſtle expounds it, 1 Cor. 9.9. That he that ploweth ſhould plow in hope, and he that threſheth in hope ſhould be partaker of his hope. Where we ſee it's lawfull for a Teacher to do Gods work rightly, and yet have an expectation and hope of maintenance for his labour. The hope of the ſuſtentation of his neceſſities, and (if the people be able) conveniences from the people, and the hope of the Reward of his diſpenſation from the Lord.

5 From Goſpel ordinance Gal. 6.6. Let him that is miniſtred to make him that miniſtreth partaker in all good things. 1 Cor. 9.14. God hath appointed that they who preach the Goſpel ſhould live of the Goſpel. 1 Tim. 5.17. Luke 10.7.

6 Becauſe they have power to forbear working in bodily labour, hence by divine right maintenance is due, 1 Cor. 9.6. I onelyonly and Barnabas, have we not power to forbear working? 2 Theſſ. 3.8, 9. I wrought that I might not be chargeable, not that we have not power, but to make our ſelves enſamples. And when the Apoſtle did work with his hands, he calls it an abaſing of himſelf, 2 Cor. 12.7. and numbers this up among the reſt of his afflictions, 1 Cor. 4.11.

7 The true note of an hireling is to make hire the end of his work, not the taking of hire or wages: when for filthy lucre ſake a Preacher ſhall take the overſight of a people, 1 Peter 5.2. Feed the flock of God, taking the overſight thereof, not by conſtraint but willingly, not for filthy lucre, but of a ready minde. Now for the lawfulneſs of taking wages, ſee 2 Cor. 12.8. I robbed other Churches, taking wages of them; the word is foreign, a ſtipend, ſuch as was given to Souldiers for their military ſervice, ſo taken, Luk. 3.14. Be content with your wages, where the ſame word is uſed. And military penſions or ſtipends were ſometimes part meat and part money, p. 743now Paul is ſaid to rob or ſpoil theſe Macedonian Churches, taking wages of them, becauſe he had led them in triumph by the Goſpel, as ſpoils taken in vvar. See Luk. 10.7. The Workman is worthy of his hire, or reward, the vvord is foreign; ſo that not the expecting of a reward from a people, nor the taking of it, makes an hireling, but the making of his hire or wages the end of his preaching, ſo that no more pay, no more preach, neither to that people, nor any other. But for lawfull reward promiſed or received this doth not make an hireling, 1 Tim. 5.17, 18. The Apoſtle bids, Count the Elders worthy of double honour, and gives this reaſon, for the Scripture ſaith, Thou ſhalt not muzzle the mouth of the Ox, and, the Labourer is worthy of his reward.

8 We muſt diſtinguiſh betwixt the gifts of the Spirit and the work of the Miniſtry. If it were granted that to take money for the gifts of the Spirit were the ſin of Simon Magus, yet it follows not that it is of the ſame nature to take maintenance for their work, ſith every handicrafts man, and labourer, of what kinde ſoever, is rewarded for his work. Could preaching come as eaſily to them as the power of doing miracles came to the Apoſtles, it were ſomething, Freely ye have received, freely give; but who knowes not that perſons that diſcharge this duty painfully and faithfully muſt take much pains therein.

9 Preachers are commanded to give themſelves wholly to this work, Acts 6.4. We will give our ſelves continually to prayer, and to miniſtration of the Word. 1 Tim. 4.15. Meditate on theſe things, give thy ſelf wholly to them. Now it's good reaſon that a man ſhould be maintained by that which a man gives himſelf wholly unto, unleſs he pleaſe of his own accord to remit of his right, or the people not able.

10 Were theſe words of Freely ye have received, freely give, meant of preaching as well as miracles, all that were to be deduced were, that the things in the Miniſtry are ſo p. 744great and high, that they are above all price, and equal recompence. 1 Cor. 9.11. If we have ſown unto you ſpiritual things, Is it a great matter if we ſhould reap your carnal things? q.d. There is no proportionable compenſation betwixt the one and the other.

V. 9. Provide neither gold, nor ſilver, nor braſs in your purſes:

Chriſt ſhows what proviſion the Diſciples were to make for their journey. Whereas every man provides for his journey things needful, they ſhould provide nothing for their journey: ſignifying his providential care over them, that the perſons to whom they preached ſhould ſupply them with all neceſſary things.

Withall Chriſt meets with an objection; If we muſt take nothing for doing miracles, but as We have freely received we muſt freely give, then we muſt make large preparations of all things for our journey; to this Chriſt anſwers, the Lord whoſe meſſage they go upon, will provide them all neceſſary things: which that they may ſee more plainly, he bids them to go out without making any manner of proviſions.

Alſo Chriſt commends unto them a ſpeedineſs, in that within a few days he would have them to go all over Judea and return again, therefore he would not have them trouble themſelves with luggage, which might hinder and prolong their journey.

There was three ſorts of money, braſs, ſilver, gold; braſs money was firſt in uſe, none of theſe ſhould they provide.

V. 10. Nor ſcrip for your journey, neither two coats, nor ſhoes, neither yet ſtaves; for the workman is worthy of his meat.

Nor ſcrip for your journey] Chriſt means a Portmantue to carry proviſions, or a Knapſack wherein ſouldiers and Paſſengers uſe to put bread and cheeſe and other things.

Neither two coats] Thoſe that are content with a little p. 745uſe to be content with two coats, none but very poor people that have but one coat. The Diſciples might put two coats on their back at once, but not carry double apparel with them; yea Chriſt himſelf had two coats, John 19.23.

Nor ſhoes] Two pair of ſhoes, or (as ſome think) they were forbid ſhoes altogether, and wore Sandals (as Mark calls them) which onelyonly covered the ſoles of their feet from ſtones and gravel, Mark 6.9. Of theſe Sandals mention is made Acts 12.8. Gird thy ſelf, and binde on thy Sandals; theſe they wore that they might be ſo much more ready for their journey.

Neither yet ſtaves] For in journeying ſometimes the ſtaff breaks, ſometimes it ſticks in ſome deep bog. They might carry one, but no more then one. They that have God defending, they need no weapons, onelyonly a ſtaff to lean upon. Chriſt hereby ſhews he would have the Apoſtles carry no ſuperfluous thing, and therefore Mark ſaith, c. 6.8. ſave a ſtaff onelyonly.

For the workman is worthy of his meat] Chriſt gives the reaſon why he ſends them out in this manner. Becauſe where-ever they came their hearers would ſupply them with needfull things, which Chriſt argues from the rule of natural right, that the workman is worthy of his meat. God providing you meat and all ſorts of nouriſhment you ſhall take it of thoſe to whom you preach. Not as if this meat were a ſufficient reward for the preſent, or God intended it ſo for time to come (for what is a little meat compared with glad tidings of the Goſpel which Preachers bring) but Chriſt hereby would mightily prevail upon the Jews with his doctrine, whiles his Diſciples vvould receive no money, but barely content themſelves vvith meat.

We may ſee alſo vvhat Preachers are. They are Workmen, vvho though they do not vvork vvith their hands, yet they vvork vvith their brains, and if God will not have p. 746the labourers wages tarry all night with us. Levit. 19.13. Deut. 24.15. and the Lord ſaith, he will be a ſwift witneſs againſt thoſe who oppreſs in this kind, Mal. 3.5. Then let not thoſe who detain maintenance from faithful labourers in the Lords work think they ſhall eſcape.

That which is here called meat, in Luk. 10.7. is called a Stipend, a Metaphor taken from good ſouldiers who war onelyonly for the defence of their countrey; yet notwithſtanding they receive a Stipend, not as the reward of their warfare, but that they may get things neceſſary for life, and may continue in their warfare. For if they receive their pay inſtead of reward they ſell a great matter, even their lives at a ſmall rate. Now as there are ſome ſoldiers who fight onelyonly for their pay and plunder, not for the preſervation of juſtice and the Common-wealth, ſo ſome preachers, whereas they ſhould onelyonly or principally preach for the ſalvation of ſouls, and not for temporal things, and ſhould receive their maintenance that they may continue in the Lords work, and moderately provide for them and theirs, they prove themſelves very mercinaries, in making their means and in-comes the end of their preaching. Chriſt himſelf did not refuſe maintenance of his hearers, Luk. 8.3. Perſons that are called of God to preach may hence learn not to be too ſollicitous for their living, and that they ſhould not ſo make it their aim how to get mony as how to win ſouls, and that hearers are in equity and conſcience bound to ſuſtain and to maintain preachers, provided they be labourers.

V. 11. And into whatſoever City or Town ye ſhall enter, enquire who in it is worthy, and there abide till ye go thence.

Inquire who in it is worthy] That is fearing God, or religiouſly affected, and tarry with him. They were not to turn into any wicked mans houſe or any perſon infamous, leſt by the infamy of ſuch an hoſt their perſons or doctrine p. 747ſhould become infamous, becauſe they were not to tarry long, Chriſt would have them begin there where there was ſome good preparation already wrought.

Now by worthy he doth not mean any man deſerving any thing of God, by way of condignity or deſert, but ſuch as were privy to their own unworthineſs, and humbled under the ſight of God for it; theſe the Lord counts worthy. For the Apoſtles were ſent as Phyſicians to ſick perſons, as preachers of righteouſneſs to ſinners if they would repent.

Chriſt would not have them at this firſt ſending to preach in Temples and Synagogues, but onelyonly in houſes, becauſe neither the times could yet well bear it, nor were they furniſhed with ſufficient boldneſs, till after Chriſt his reſurrection. Godly men ſhould ſeek to lodge in godly houſes.

And there abide till ye go hence] Leſt ye be thought to be inconſtant, or given to delicacy, or leaſt you ſhould offend your hoſt where ye turned in at firſt, but chiefly becauſe they were to tarry there but a ſhort time, for had they tarried long they might have proved burthenſome. Beſides hereby they ſhowed their contentedneſs of mind, and that they were more led with the love of God and of ſouls then of their own eaſe, pleaſure or profit. Moreover Chriſt ſhows he would have the publiſhers of his Goſpel maintained in a comely way, not in a begging way, to be entertained one week at one houſe, another week at another. Withall Chriſt here ſtabliſhes the law of Hoſpitality, as towards others, ſo eſpecially towards preachers, Heb. 13.2. Yet muſt we not receive men of corrupt mindes, pretending whatſoever inſpiration from God, 2 Epiſt. John v. 10. If any man bring not this doctrine, receive him not into your houſe. We may alſo take notice that where perſons are holy their grace will ſhine, ſo that their neighbours can oft times tell who are worthy, Phil. 2.15.16. They will be known by their juſt dealing p. 748and by being free from ſcandalous ſins.

V. 12. And when ye come into an houſe ſalute it.

V. 13. And, if the houſe be worthy, let your peace come upon it; but if it be not worthy let your peace return to you.

The word Salute comprehends wiſhes and good deſires. Its a Hebrew proverb whereby we wiſh all happineſs unto a houſe or perſon, 1 Sam. 25.5, 6. David ſent ten young men to Nabal, and ſaid unto them, Greet Nabal in my name, and ſay to him that liveth in proſperity, Peace be both to thee, and peace be to thy houſe, and peace be to all that thou haſt. This peace they offer is miniſterial, proffering reconciliation by Chriſt who is our peace, Eph. 2.13, 14. Hence their feet ſhould be beautiful, becauſe they preach glad tydings of good things, and through their preaching the peace of juſtification flows, Rom. 5.1.

Obj. But Chriſt when he ſends out the ſeventy to preach, bids them ſalute no man by the way.

Anſw. Chriſt means that they ſhould make ſuch ſpeed in delivering the doctrine of ſalvation, that they ſhould not be hindred from it by acts of humanity. The vanity of Quakiſme is in this point refuted. Salutations are commanded by Chriſt, not onelyonly to brethren, but to others, Matth. 5.47. exemplified by the Apoſtle in every Epiſtle, Act. 21. Paul coming to James his houſe ſaluted the Elders. Mary ſaluted Elizabeth, Luk. 1.40. Paul coming to Ceſarea ſaluted the Church, Act. 18.22. He ſaluted the brethren at Ptolomais, Act. 21.7. practiſed by Ariſtarchus and Epaphras, Col. 4.10.12. Proofs herein are but to light a candle to the ſun. The not ſaluting argues rudeneſs, pride, hatred or coldneſs of love. True religion doth not deſtroy good manners, whence is that religion then which deſtroyes principles of morality? but they as is reported, judging that they have a light within them ſufficient to guide them to ſalvation without the help of any outward p. 749light, and that the Scriptures are not the word of God, but a declaration of the conditions of them that ſpeak them forth, let us reaſon with them as heathens, and convince them in a way of natural reaſon or Philoſophy. For many heathens are not onelyonly in Judea but alſo with us.

And if the houſe be worthy let your peace come upon it] That is, if from the ſence of your miſery you receive this comfortable tender of reconciliation, ſhowing your reſpect to the meſſage by your receiving the meſſenger, the Lord promiſes that what ſuch preachers wiſh ſhall reſt upon that houſe, and therefore Chriſtians muſt not contemn the prayers of faithful teachers: now they gathered the houſe was worthy, if the maſter thankfully accepted the ſalutation and reſaluted them courteouſly, as Boaz did the reapers and they him, Ruth 2.4. The Lord be with you, ſaid Boaz; the reapers anſwered, The Lord bleſſe thee, and withal if the man of the houſe invited the Apoſtles to lodge at his houſe, but eſpecially they judged the houſe to be worthy, by receiving the tender of reconciliation held forth in the Goſpel.

But, if it be not worthy, let your peace return to you] As in caſe of worthineſs and predeſtination to life, the maſter and his houſhold received the grace of Chriſt, ſo here is the denunciation in caſe of unworthineſs, in caſe the hoſt whither you come refuſe the ſalutation and your good wiſh, it ſhall return to you. The prayers of Godly men if they do not good to them for whom they are wiſht, they redound unto the perſons who wiſh them, Pſal. 35.13. When Davids prayer and humiliation took no effect for his enemies, it returned into his own boſom. In this caſe the Apoſtles were to turn in to ſome other hoſt, who was willing to receive them, but yet not to curſe theſe who had rejected them, being meſſengers of peace. Preachers muſt be armed with patience, knowing ſome of their hearers will be docible and ſome not, ſome receive proffers of grace, ſome not.

p. 750Moreover Preachers by a tender of ſalvation in a faithfull manner have a true peace redounding to themſelves in the diſcharge of their duty, which the perſons to whom they tendered ſhould have had, had they been worthy; as Pothinus Biſhop of Lions, being asked of the Preſident who was the Chriſtians God? anſwered, If thou wereſt worthy thou ſhouldſt know. Grot. in loc.

V. 14. And whoſoever ſhall not receive you, nor hear your words, when ye depart out of that houſe or city, ſhake off the duſt of your feet.

Chriſt ſhews whom he judges unworthy, even thoſe who ſhall not receive the Apoſtles nor their doctrine, and to theſe Chriſt bids they ſhould ſhake off the duſt of their feet: whether it were City or Family. The ſhaking off the duſt ſignified,

1 That they had nothing common with theſe contemners of grace, no not the duſt of their feet.

2 That this duſt would, in the Day of Chriſt, witneſs againſt theſe contemners, that tenders of grace were made to them and they would have none of them. I would have purged thee and thou wouldeſt not be purged, Ezek. 24.13. Matth 23.37. and in the Day of Chriſt hereby they ſhould know, that a Prophet had been in the midſt of them, Ezek. 2.5. Naaman out of reverence would carry away ſome of the Jewiſh earth, 2 Kings 5.17. The Apoſtles out of abhorrence would not carry away any of the duſt of contemners of grace.

3 By ſhaking off the duſt they declared the fruitleſneſs of that journey which they had taken in declaring the Goſpel unto them.

4 Shaking off duſt declared that they came not for gainſake to them, ſeeing they would not have ſo much as any of their duſt cleaving to them.

5 That, as that duſt was ſcattered about before the winde, ſo ſhould theſe wicked contemners of grace, Pſalm 1.4.

p. 7516 That this duſt might be a witneſs againſt them, as Luke ſets it down, Luke 10.11. ſo Paul and Barnabas, Acts 13.51. who ſhook the duſt of their feet off againſt the wicked Jews of Antioch and came into Iconium.

7 This ſhaking off duſt ſignified that the Inhabitants of that place were ſo polluted, that they infected the very earth with their contagion. This was an uſual way of abhorrence, becauſe Chriſt ſpeaks of it as of a thing known among the Jews, and the Jews were wont to give ſome outward ſigns of the things they did, as the ſetting up of a ſtone, or a heap of ſtones, Gen. 31.47. Joſ. 24.26.

8 To denote that God did deſpiſe ſuch contemners of grace, as a man doth the duſt of his feet. Alſo they ſhewed hereby they were free from their bloud, and that their bloud was upon their own heads.

Now they ſhook off their duſt by rubbing their ſhoes or ſandals one ſole againſt another, or rubbing them againſt ſome ſtone or wood: it was an alluſion to that, 1 Kings 13 8. when the Prophet being ſent to propheſie againſt Jeroboam and the Altar of Beth-el, was bid to go another way than he came, v. 9, 10.

But becauſe Preachers may be ready to go away haſtily from a people, when they have not means enough, nor reverence enough from them, therefore Chriſt would have Preachers take notice of three ſins before they leave a people. 1 Unthankfulneſs, if they will not receive the meſſage of ſalvation.

2 Stubbornneſs, if they will not vouchſafe to hear them; for if perſons will hear, we are not haſtily to be gone.

3 When they ſhall ſpeak evil of the way of God before multitudes, ſo that, by their ſpeaking evil, multitudes become hardened againſt it, Acts 19.8, 9. Chriſt will not have the Goſpel thruſt upon perſons againſt their will.

p. 752V. 15. Verily, I ſay unto you, It ſhall be more tolerable for the Land of Sodom and Gomorrah in the Day of Judgment, than for that City.

Here is a terrible threatening againſt thoſe who ſhall not receive the Preachers of the Goſpel, nor their meſſage; It ſhall be more tolerable for Sodom, &c. Chriſt alleges this example, which by reaſon of the nearneſs to Judea was well known unto them. Their puniſhment was more terrible in this life than Sodom and Gomorrah, which were conſumed on a ſudden, but the Jews were conſumed by degrees, and their puniſhments have remained long upon them. The Ephah of their puniſhments is ſet upon its own baſe or foundation, Zach. 5.11. where, for their contempt of Chriſt, they have for theſe ſixteen hundred years been made a ſpectacle of Gods ſeverity.

Specially theſe Jews and all other contemners of grace and the Doctrine of Chriſt ſhall be puniſhed at the Day of Judgment.

If there be no eſcaping for neglect of this ſalvation, Heb. 2.3. How ſhall we eſcape if we neglect ſo great ſalvation? what will befall their contempt, who ſay, Depart from us, we deſire not the knowledg of thy ways, Job 21.14. If they eſcaped not who refuſed him who ſpake on earth, much more ſhall not we eſcape, if we turn away from him who ſpeaks from Heaven, Heb. 12.25.

Though other ſins ſorely offend the Lord,3 Reaſons againſt contempt of grace. yet contempt of grace doth exceedingly offend him, as being committed 1 Againſt precious mercy. Hence we ſee how ſorely the Jews were puniſhed for their ungratefull contempt, Matth. 22.23. who being invited to come to thoſe dainties the King had provided, went one to his Farm, another to his Merchandiſe, and the remnant took his ſervants and entreated them ſpitefully and ſlew them, whereupon the King ſent out his Armies of the Romans, and ſlew thoſe Murderers, and burnt up their City, v. 6, 7. and for their p. 753contempt the Gentiles were called in in their ſtead, v. 8, 9. See alſo Luke 14.16. to v. 25. How would a Phyſician be provoked, if ſending a potion to a ſick man, the ſick man ſhould daſh the Vial againſt the Wall? Would not the Phyſician ſay? Let him die and periſh, I will ſend him no more.

A ſecond reaſon why God ſo ſore puniſhes contemners of grace, is becauſe they ſin againſt greater light. Sodom had not thoſe means of grace the Jews had, hence their puniſhment will be the more grievous. He that knew not was beaten with ſtripes, but he that knew and did not, was beaten with many ſtripes, Luk. 12.47, 48.

Now though theſe Sodomites were ſorely puniſhed in this life, yet an heavier puniſhment remains for them at the day of judgement, 2 Pet. 2.6. compared with Jude 7. to which the Evangeliſt primarily hath reſpect.

Now theſe Sodomites had onelyonly the light of nature, and the admonitions of Lot. The Jews beſides the light of Moſes had the preachings of the Apoſtles confirmed with ſo many miracles.

3 There were many ſins wrapt up in contempt of grace, unbelief, diſobedience, ſtubbornneſs, inhoſpitableneſs.

We may alſo note here there are not onelyonly degrees of ſins, and torments in hell, but that contempt of grace is ſuch a ſin as might have been ſhunn'd, and that it doth not neceſſarily follow, for then it would not aggravate condemnation as it doth, Prov. 1.24, 25. Becauſe I have called and ye have refuſed, I will laugh at your deſtruction.

Then for that City] Not onelyonly a private houſe, but alſo a whole City contemning grace ſhall be puniſhed, not as if a City ſhould be puniſhed for one mans particular contempt, unleſs they connive, juſtifie, defend or ſome vvay partake therein, but to awaken ſecure ſinners, vvho becauſe they have multitudes of companions in ſin think they ſhall go free.

p. 754V. 16. Behold, I ſend you forth as ſheep in the midſt of wolves be therefore wiſe as ſerpents and harmleſs as doves.

Chriſt now comes to give general directions for all Chriſtians, and in particular to theſe twelve whom he ſends forth in this temporary embaſſage to guard them againſt all fear of danger, to the end of the Chapter. For though it be here ſpoken unto the twelve, yet Luk. 12.1. to verſe 13. Chriſt ſpoke it unto his Diſciples promiſcuouſly, an innumerable multitude being then and there preſent. Now Chriſt in this part of the Chapter ſets forth, 1 The dangers his Diſciples are and would be expoſed to. 2 The directions, and ſupportations, and conſolations againſt dangers. The dangers are,

1 The cruelty and ſubtilty of the enemies of Chriſtians, viz. they are wolves; and you in the midſt of them are in danger, as ſheep among wolves, the direction in this danger, that Chriſtians ſhould have ſerpents wiſdome, and doves innocency.

2 That they ſhould be brought before Kings and Councils for the witneſs of the truth, v. 17, 18. The conſolation is, That the Spirit would teach them in that hour what they ought to ſpeak, v. 19, 20.

3 That they ſhould be hated of all men in general, and of their kinred in ſpecial, v. 21, 22. The conſolation is, They ſhould be ſaved in caſe they hold out unto the end, v. 22.

4 Perſecution from City, v. 23. The comfort is, God would provide an harbor for them among the ſpiritual Iſrael of God till the coming of Chriſt, v. 23. 2 It befals them no otherwiſe herein then it did to their Maſter Chriſt, who was called Beelzebub, v. 24, 25.

5 The next danger is death, whereunto they ſhould be expoſed, in caſe they preacht what he bade them, v. 26, 27, 28. To this are three conſolations, 1 They are able p. 755onelyonly to kill their bodies not their ſouls. 2 There is a providence of God vvhichwhich reaches to the ſmalleſt creatures, even to the ſparrows and the hairs of their head, much more to their lives, v. 29, 30, 31. 3 From the promiſe made to them who confeſs Chriſt, notwithſtanding threats of death, and the threatnings made to them that deny Chriſt upon hope of ſaving their lives, v 32, 33.

6 The ſixth danger is diviſions and variance betwixt near relations for the ſake of Chriſt, v. 34, 35, 36. The conſolation is, that thoſe who think Chriſt better then their relations, and will take up other croſſes for him, Chriſt vvill think ſuch vvorthy of him, and vvhat they loſe for his ſake they ſhall ſave eternally, v. 37, 38, 39.

7 The ſeventh danger is fear of not receiving, that no man vvould receive Chriſtians to houſe or harbour, being perſons expoſed to ſo many dangers. To this Chriſt gives three comforts, 1 That in receiving Chriſtians the perſons ſo receiving receive him and his father, v. 40. 2 That whoſoever ſhall receive Prophet or righteous man becauſe they are ſuch, ſhall receive a ſuitable reward, v. 41. 3 That the ſmalleſt favour done to a Diſciple of Chriſt ſhall not be forgotten, if it were but a cup of cold vvater vvhere a man is able to do no more, v. 42.

Behold, I ſend you forth as ſheep in the midſt of wolves] No creature leſs able to defend it ſelf then a ſheep. Such are Chriſtians. Wolves are ſubtle and cruel, ſo among the Jews were Phariſees, among the Gentiles Philoſophers and Tyrants, among the Chriſtians Hereticks; if one vvolf vvere enough to deſtroy a vvhole flock, how much danger vvhere there are many herds of Wolves? Chriſt ſends not forth his Diſciples as lions, but as ſheep, that his power may be ſeen in overcoming, and in turning wolves into ſheep.

Behold, I ſend you forth] As of old I ſent Eliah and Eliſha to Jezebel and Ahab, Iſaias to Manaſſes, and was preſent with them to defend them, ſo will I be with you. As Abſalom p. 756ſaid to his ſervants; 2 Sam. 13.28. ſo ſaith Chriſt, Remember you are in my ſervice.

As ſheep in the midſt of Wolves] 1 As ſheep for innocency, Iſa. 53.7, 8.

2 As ſheep for gentleneſs and meekneſs: handle a ſheep never ſo roughly, yet it will be gentle.

3 For patience, a ſheep is ready to ſuffer all wrongs, Act. 8.32.

4 As ſheep for profitableneſs: nothing in a ſheep but is uſeful, ſo ſhould Chriſtians be profitable, in their converſings, in their examples, &c.

5 For nakedneſs and inability to defend themſelves.

In the midſt of Wolves] That is liable to innumerable dangers.If any man would paint out the Church, let him pourtray a deformed and poor maid ſitting in a wood in the midſt of Lions and Wolves. Luth. in Pſal. 129.Ps 129 So that a Chriſtian muſt ſtill carry his life in his hand. Shall Merchants hazard their lives for a little gain venturing through many ſtorms, and ſhall not we hazard our lives for Chriſt? Now Chriſt expoſes his ſheep to ſo many dangers, 1 To try their patience and obedience, Pſal. 44.22. 2 To crown their conqueſts, Rev. 2.17. Rev. 3.11. 3 To conforme the members to the head, John 15.19, 20. 4 That they may ſee his ſhepherdly care of them. Whence are the ſheep ſafe amidſt Wolves? Is it from the kind diſpoſition of the Wolfe? Nay, but from the ſhepherds eye: ſo from Gods ſhepherdly care, we are ſafe among multitudes of wicked men, Pſal. 23.4.

Be wiſe as ſerpents] That is, wiſdome in taking heed of the vvolves of the vvorld muſt be mingled with innocency, that we be not afraid to do our duty in vvitneſſing the truth. For now and then many prudent men become treacherous to Chriſt and his truth: As ſerpents when they ſee any danger carefully decline it, ſo muſt not believers raſhly expoſe themſelves to danger. Now the doves though expoſed to dangers, offer themſelves ſecurely to the ſnares of men, ſo Chriſt would not have Chriſtians through fear to be hindered in their courſe.

p. 757So that Chriſtians muſt be wiſe as ſerpents, 1 In ſhunning ſnares. 2 In defending their head though all their body be wounded, ſo ſhould we defend our head Chriſt and reſiſt unto blood. 3 As a ſerpent is very quick of ſight, ſo ſhould a Chriſtian be to ſpy dangers.

4 As a ſerpent ſtops her ears againſt the voice of charmers, Pſal. 58.4, 5. whether with her tail or ſomething elſe, ſo ſhould Chriſtians ſtop their ears againſt the charms of mens favours, earthly greatneſs, worldly wealth, and the temptations of the devil and fleſh, and heretical ſpirits.

Let our vviſdome be ſeen, 1 In ſuſpicion of ſnares, as the Wiſe men, Matth. 2.12. 2 In ſhunning of them, as Joſeph vvho vvas afraid of Herods ſnares, and carried the young babe into Egypt, Matth. 2.20, 21, 22. 3 In a bold profeſſion of truth, Luk. 13.31, 32. Some bade Chriſt depart for Herod vvould kill him, ſaith he, Go tell that fox I do cures to day and to morrow. Joſeph of Arimathea did vviſely aſſert his profeſſion of Chriſt, and went boldly to beg the body of Jeſus, Matth. 27.58.

Simple as doves] That is, take heed of fleſhly wiſedome and Jeſuitical equivocations, that in no vviſe to ſhun dangers ye violate the peace of your conſciences, Rom. 16.19. I would have you wiſe unto that which is good, but ſimple concerning evil, Phil. 2.15. Blameleſs and harmleſs as the ſons of God without rebuke, Eph. 5.14, 15. Though it be in your power to do harm to your perſecutors yet do it not, do not revenge your ſelves. Simplicity without wiſedome may eaſily be deceived, and wiſedome is dangerous if it be not tempered with ſimplicity, therefore they are to be conjoyned according to that Diſtich.

If they be ſerpents for to circumvent us,

We muſt be ſerpents too or elſe repent us:

But with our wiſedome joyn we innocence,

Like harmleſs doves, not truſting each pretence.

The word ſimple, is foreign, of foreign a horn and foreign privative; p. 758that is without horns or revenge. Others derive it of foreign to mingle and fo privative, and ſo it ſignifies to be without mixture of deceit.

This is ſeen,

1 In ſincere and plain-hearted confeſſions, without any deceitful equivocations, Joh. 9.29. We ſee it in the blinde man, when his parents cunningly evaded, he plainly ſtood to Chriſt.

2 In a meek carriage. If men revile us and render us odious, let us not think to quench wrath by wrath, Rom. 12.20. Be not overcome of evil, but overcome evil with good.

V. 17. But beware of men, for they will deliver you up to the Councils, and they will ſcourge you in the Synagogues.

Here's a ſecond danger.

Beware of men] 1 Of inſnaring men, who by ſubtle and perplexed queſtions ſhall lay ſnares for you, to draw out ſome words that ſhall be againſt the Governours, or the Laws of the place where you live, Matth. 22.15, 16, 17.

2 Take heed of feigned and treacherous men, who ſhall bring you to Councils, Pſal. 55.12, 13, 14.

3 Of enticing men, who ſhall perſwade you by flatteries to deny the faith, Dan. 11.32, 34.

4 Take heed of all natural men indefinitely. It behoves Chriſtians to ſtand upon their guard, ſeeing all men naturally have an hatred unto them, therefore muſt we beware of them, though they be civil and courteous.

For they will deliver you up to the Councils] Not onelyonly unto the Council of three and twenty, but alſo to the great Synedrium, or the Council of 70. of which mention was made cap. 5.23. ſo was Peter and John, Acts 4.7.5.27. and Stephen, Acts 6.12.

And they will ſcourge you in their Synagogues] Acts 5.40. Peter and John were ſo ſcourged, Heb. 11.36. For even by p. 759Synagogues, civil Courts were meant, 1 Machab. 7.12. Of this mention is made, Acts 5.21. The high Prieſt came and they that were with him, and called the Council together, and all the Senate of the children of Iſrael. The word is foreign, all the Elderſhip of the children of Iſrael. Becauſe the things they acted againſt the Apoſtles ſeemed to be dangerous to the Commonwealth, they took the voices and advices of the chief men, herein they joyned the Senate of the City with the Senate of the people. This was called foreign, the great Synagogue. So that Chriſt his ſpeech aſcends higher then before, ſo that his meaning is, You ſhall not only be brought before ordinary Conſiſtories, but extraordinary Conventions and Aſſemblies ſhall be called together to try you. Before this extraordinary Convention the Apoſtles were beaten with rods.

V. 18. And ye ſhall be brought before Governours, and Kings, for my ſake, for a teſtimony againſt them and the Gentiles.

And ye ſhall be brought before Governours and Kings] Chriſt ſtill aſcends higher in his ſpeech, to wit, that for the witneſs of his truth they ſhould be brought before Governours and Kings. By Governors he means Vice roys and Governors of Nations & Provinces, and alſo before Kings that depute ſuch Governours: For the diſtinction of Governours, from Kings, ſee 1 Pet. 2.13. Submit your ſelves to every Ordinance of man, whether unto the King as excelling (the word is foreign) or unto Governours, as to thoſe that are ſent of him. Beſides when Chriſtians have been condemned by Councils, the execution of them hath been by ſecular powers, as in Queen Maries raign, and now under the Spaniſh inquiſition. Yea many times Princes have themſelves ſate in judgment againſt Chriſtians, as the Emperour Sigiſmond, &c. When Chriſtians ſhall thus be brought before Kings and Governours, Chriſt would have his Diſciples not to p. 760be dazled with the gliſter of earthly Majeſty, but to be of undanted ſpirits when they come before them, as Paul was before Nero, 2 Tim. 4.17. Thus Paul was brought priſoner to Faelix, and Feſtus, Acts 23.24. Peter and James to King Herod Agrippa. Under pretence of Law, civil judicatories condemn and execute Chriſtians.

For my ſake] Becauſe ye preach me to be the Meſsias, and that through faith in me all that believe ſhall obtain remiſſion of ſins. We ſhould look to the cauſe why we ſuffer, even that we ſuffer for Chriſt. Hence Peter and John rejoyced that they were counted worthy to ſuffer ſhame for his name, 1 Pet. 4.14, 15, 16. If any man ſuffer as a Chriſtian let him not be aſhamed. Rom, 8.36. For thy ſake we are killed all the day long. Meaning in one place or other, either actually or by way of ſympathy.

Indeed the Princes and Councils of the world have other pretences for their malice againſt Chriſtians, but the true cauſe is for the ſake of Chriſt.

But if we be brought before Kings and Governours, let it be onelyonly for the ſake of Chriſt; Let none of you ſuffer as thieves, and murtherers, and buſie-bodies, &c. 1 Pet. 4 15.

For a teſtimony againſt them and the Gentiles] That is, to witneſs againſt the Council and the great Convention of the Jews, and to witneſs for me againſt the Rulers and Kings of the earth. Your impriſonment, whipping and death ſhall witneſs both to Jew and Gentile.

Qu. But how or wherein?

Anſw. 1 That you have witneſſed the truth before them and therefore that you are free from their blood.

2 They ſhall witneſs your ingratitude in the day of Chriſt, and their faithfulneſs.

3 They ſhall be inexcuſable in the day of judgement, when they ſhall alledge they knew not Chriſt. Moſes went to Pharaoh, Exod. 7.3. and Iſai to a ſtubborn people, c. 6.9. ſo Ezekiel, c. 2.2. to v. 8. That they might be without excuſe.

p. 7614 They ſhall be witneſs againſt you for not believing their Meſſage. The Lord will call out Peter, and ſay, Didſt not thou warn the Jews? and to Paul, Didſt not thou warn the Gentiles, the Romans, and Faelix and Agrippa? he will ſay, Yes Lord, but they would not believe, but inſtead of receiving our Meſſage they whipt and impriſoned us. Was it ſo? will the Lord ſay, and the unbeliever will then be ſpeechleſs. What follows? Chriſt will ſay, Depart thou curſed into everlaſting fire.

5 As wounds and ſcars teſtifie the conſtancy, valour, and faithfulneſs of Souldiers to their Prince or General, ſo Priſons, whippings, torments, ſhall teſtifie the faithfulneſs of Chriſtians to Chriſt, Luke 21.13.

V. 19. But, when they deliver you up, take no thought how, or what ye ſhall ſpeak, for it ſhall be given you in that hour what ye ſhall ſpeak.

Here is a conſolation when they ſhould be brought to anſwer before Kings and Governours, that the Spirit ſhould pour into their mindes what they ſhould ſpeak.

Take no thought how or what ye ſhall ſpeak] Not as if we were in this caſe to be careleſs, ſtupid or negligent, but Chriſt means we ſhould not be carkingly carefull, or over fearfull. The word is foreign, Luke 21.14. Settle it in your hearts before hand not to meditate what you ſhall anſwer; in which Chriſt doth not forbid all foregoing meditation, but that which hath a diſtruſt of the providence and help of Chriſt. And all laborious preparation, ſuch as is uſed in ſpeeches and oratory, and therefore Mark hath it, foreign, Luke foreign. In the like ſenſe Chriſt forbad carefulneſs for the morrow, Matth. 6.25. that is, perplexing and diſtracting carking. Therefore thoſe who are daily in expectation of ſuffering in their queſtions and torments, ſhould be much in prayer that God would give them wiſdom to anſwer, and courage to ſuffer.

For it ſhall be given you in that hour what ye ſhall ſpeak] p. 762That is, if any thing be wanting in you, the Spirit ſhall ſupply it and ſuggeſt it to you. Acts 6.10. The Libertines were not able to reſiſt the Spirit by which Stephen ſpake. Luke 21.15. I will give you a mouth and a tongue, which all your adverſaries ſhould not be able to gainſay or reſiſt. And here Chriſt meets with an Objection, which the Apoſtles might make, viz. Whence ſhall we that are unable to ſpeak, defend our ſelves and cauſe, againſt Councils, great Aſſemblies and Princes, who many times with their preſence aſtoniſh great Orators? To this Chriſt ſaith, I will give you a mouth and a tongue. Chriſt will not leave his Witneſſes in the midſt of danger.

V. 20. For, it is not you that ſpeak, but the Spirit of your Father that ſpeaketh in you.

Chriſt further ſtrengthens his Diſciples as to diſcouragement about their own weakneſs: whereas they might object, we are fiſhermen, though it ſhould be ſpoken to us, yet we cannot, being unlearned, be able to ſpeak; to this Chriſt ſaith; It's not you that ſpeak but the Spirit of your Father that ſpeaketh in you. Will a father leave a childe when he knows he is in hazard of life for his fathers ſake? and will your heavenly Father leave you in danger for the witneſs of his truth? Surely no. And look as the preparation of the heart and anſwer of the tongue is from the Lord, Prov. 16.1. ſo ſhall the Spirit not onelyonly dictate unto you fit Arguments and Apologies, but alſo ſhall form your tongues to expreſs them, even to the aſtoniſhment of your Adverſaries. The Council, Acts 4.13. when they ſaw the boldneſs of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, Acts 5.27, 28, 29. Acts 7.51, 52, 53, 54.

Now in that Chriſt ſaith it is not you, it is not meant abſolutely but comparatively; not ſo much you as the Spirit of God by you. The help of Angels at ſuch a time to aſſiſt is much, but the aſſiſtance of the Spirit is far more, p. 763without which in ſuch an hour of temptation the beſt parts and abilities would fail. There cannot be a greater aſſiſtant than this Spirit, Luk. 21.15. This comparative ſpeech is like that Matth. 9.13. I will have mercy not ſacrifice; that is, not ſo much ſacrifice as mercy. The force of the Argument is, It's not ſo much your cauſe as mine and my Fathers, therefore my Spirit and the Spirit of my Father ſhall anſwer for you. As when Balaams Aſs ſpoke it was not ſo much the Aſs that ſpoke as the Lord in the Aſs, Numb. 22.28. ſo it was the Spirit that ſpoke in the Apoſtles, Acts 4.19. and in Stephen.

V. 21. And the brother ſhall deliver up the brother to death, and the father the childe, and the children ſhall riſe up againſt their parents, and cauſe them to be put to death.

Here's a third evil to which Chriſtians muſt look to be expoſed to, viz. as the hatred of all men in general, ſo of their own kinſmen in particular, becauſe the hatred they have againſt you for the cauſe of Chriſt is ſtronger than the bond of natural affection. Hence it breaks in pieces the bond of natural love. Hence as it was in Chriſts kindred, that not onelyonly they would not believe in him, John 7.5. but alſo ſaid he was mad, Mark 3.21. ſo is it in worldly men, who hate their relations for difference of Religion. Hence Iſhmael hated Iſaak, and Eſau perſecuted Jacob, and Joſephs brethren ſold him. Alphonſus Diazius ſlew his brother John for the confeſſion of the Goſpel, Sleydan lib. 17.

We ſee the like Hiſtory in the Life of Woodman, perſecuted by his own brother in Queen Maries time.

This ſhould quiet our hearts when we ſee our friends and kindred rage againſt us for conſcience ſake.

It ſhould alſo learn us not to be too confident in carnal relations, how near ſoever allied to us, Micah 7.5. Truſt ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy boſom. He that is falſe p. 764in his duty to God, how can he be expected to be faithfull to friends?

Learn alſo in declining times when friends prove falſe to look to God, Micah 7.6, 7. The ſon diſhonoureth his father, and the daughter riſeth up againſt her mother, therefore, ſaith Micah, I will look unto the Lord, I will wait for the God of my ſalvation. This unfaithfulneſs was not onelyonly a ſymptome of thoſe bad times, but it hath been the frame of many carnal hearts ſince.

V. 22. And ye ſhall be hated of all men for my Names ſake; but he that ſhall endure unto the end, the ſame ſhall be ſaved.

And ye ſhall be hated of all men] That is, of all unregenerate men that receive not Chriſt, whether they be Jews or Gentiles, noble or baſe, whether kindred or ſtrangers, old and young. Wicked men hate all good men, if not actually, becauſe they know them not, yet habitually they do; if they knew them they would hate them, even for the good in them, Pſalm 38.20. which hatred proceeds from that enmity put betwixt the Seed of the Woman and the Seed of the Serpent, Gen. 3.15. As love ariſes from ſimilitude, ſo doth hatred from diſſimilitude. The World cannot hate you, but me it hateth. John 7.7. Why? becauſe I teſtifie the works thereof are evil. The World alſo hates Saints becauſe they are not of the World, John 15.19.

For my Names ſake] That is, for a powerfull profeſſion of it. The Gentiles raged much, as Auguſtine obſerves, becauſe they heard that Jeſus Chriſt would be worſhipped alone: now they thought it abſurd that they ſhould caſt off all their other gods (continued to them for ſo many ages) for him alone. Not onelyonly Papiſts but carnal Proteſtants rage againſt the godly of the time, if they will witneſs Chriſt in any powerfull manner, and follow the Light of Gods Word further than the times will bear. I am guilty of ſuch p. 765and ſuch evils, ſaid Bradford, but this is not that mine Enemies perſecute in me, but Chriſt.

Nor is it to be forgotten that, becauſe the word of Chriſt in the mouth of Saints urges an union with the hearts of wicked men, hence thoſe who urge herein are hated, eſpecially if it be any ſuch part of the word as expoſeth to ſome preſent croſs.

Beſides, it was the manner for Scholers to be called by their Maſters names, as Ariſtoteleans, Pythagoreans, ſo Chriſtians are called from their profeſſion of Chriſt, Acts 11.26. and for the profeſſion of living by the rules of their Maſters is it that Chriſtians ſuffer, 1 Pet. 4.15. If any man ſuffer as a Chriſtian, let him not be aſhamed, Acts 5.41. Peter and John rejoyced that they were counted worthy to ſuffer ſhame for his name.

But he that ſhall endure unto the end the ſame ſhall be ſaved] Here is, 1 A duty, 2 A promiſe. The duty is to endure to the end, to endure all perſecutions, hatreds, adverſities, to the end both of the perſecutions and of life. To obtain the crown, it's not enough once and again to overcome, but to overcome and endure to the end; and this is ſome comfort, that though they be long they will come to an end. How many hardſhips do we ſuffer in hope of eaſe? We ſuffer an hard Apprentiſhip in hope of freedome, we ſuffer a bitter potion in hope of health, let us endure the croſs in hope of the crown. Soldiers endure much hardſhips in hope of victory, Revel. 3.5. Here are two graces commended to us, 1 Patience in tribulations. 2 Perſeverance unto the end.

The ſame ſhall be ſaved] Rev. 2.10. Be thou faithfull unto death, and I will give thee a crown of life, Jam: 1.12. Bleſſed is the man that endureth temptation, for when he is tried he ſhall receive the Crown. Having the Goal in our eye we ſhould put forth all our ſtrength to run. For the joy ſet before him Chriſt endured the croſs, Heb. 12.2. he bids us do ſo likewiſe.

p. 766V. 23. But, when they perſecute you… in this City, flee ye into another: for verily, I ſay unto you, ye ſhall not have gone over the Cities of Iſrael till the Son of Man be come.

Chriſt ſets down a fourth danger, to wit perſecution.

Three things. 1 The danger, perſecution. 2 The remedy herein, viz. flight. 3 The promiſe of ſupportance, Ye ſhall not have gone over the Cities of Iſrael till the Son of Man come.

But when they perſecute you in this City, flee ye to another] Some have pretended the unlawfulneſs of flight, when, being tied by the lines of their temporal lots, they would comply to common corruptions rather then leave them; like ſome Lawyers who pretend to have a great zeal of juſtice, when it's onelyonly to advance their own practice, and to gain credit in pleading; as P. Martyr in his book of flight to the brethren of Luca. Flight is not onelyonly lawfull but a command, theſe rules obſerved;

1 That a man flye with a diſpoſition and purpoſe of heart, rather to die a thouſand deaths then deny the truth, in caſe he ſhould be taken by the adverſary.

2 That we flye with an intent to propagate and ſpread the truth of God in the compaſs of our callings, whither we go: the ſoldier that flies may fight again.

3 When we ſee ſnares are laid for us to take away our lives. So Joſeph fled into Egypt to ſave the life of Chriſt being an infant, Matth. 2.14. ſo David oft fled from Saul, 1 Sam. 19.11, 12. Eliah from the ſword of Jezebel, 1 Kin. 19.3. Chriſt fled from the men of Nazareth when they would have caſt him down from the brow of the hill, Luk. 4.30. ſo Paul fled by night out of Damaſcus, when the Governour endeavoured to apprehend him, Act. 9 25. ſo when the Grecians went about to ſlay him, he went to Ceſarea and Tarſus to eſcape them, v. 29, 30.

4 That our flight be without ſcandal, and therefore without p. 7671 cowardlineſs, 2 Tim. 4.16. 2 Without raſhneſs. 3 Without treachery, as hirelings do, who when they ſhould give their life for the ſheep, leave them to the wolf, Joh. 10.12, 13. 4 Without offence to the weak, Rom. 15.1.

5 That we flye with a minde, neither wiſhing death, nor for the ſake of Chriſt fearing it. Hence Eliah his paſſion was condemned, 1 Kings 19.4. when Jezebel perſecuted him, he cries, Now Lord, take away my life. If Chriſt may have more glory by our living then by our dying, we muſt not refuſe to live. Though death was more acceptable to Paul, and to be with Chriſt, 2 Cor. 5.2, 3. compared with Phil. 1.23. yet for the brethrens ſake he deſired to live.

6 Conſider whether God may be more glorified and the Church more edified by thy ſtaying, or by thy going, 1 Cor. 10.31.

7 When all means of flight are cut off, then are we called to ſuffer, as in the example of Shadrach, Meſhech, and Abednego, who; had they had means of eſcape, it's very likely they would have taken them.

Yet in theſe caſes, 1 When the cauſe of God hath no witneſs beſides himſelf in a place, a man muſt be very wary in flying leſt his heart be troubled herein, and Gods hand meet him. See a moſt eminent example, Jer. 26.20, 21, 22, 23, 24. It was Uriah who thus flying was brought back and kill'd.

2 When God puts a ſpirit of valour into the ſoul. When a man is reſolved to ſtand againſt all the fury of enemies, he is not to be condemned; Paul knew that bonds and afflictions did abide him in every City, yet he counted not his life dear unto him ſo he might finiſh his courſe with joy, Acts 20.24.21.13. Such was that example of one William Gardiner, Some examples are Heroical ſome Moral.an Engliſh Merchant in Portugal, who in or about the year 1652. when an high Maſs was at the mariage of the King of Portugals ſon to the King of Spains daughter, while the Maſs was ſolemnizing he in the preſence of the King and p. 768his Nobles, with one hand took the Hoſt out of the Prieſts hand, who conſecrated it, and trod it under his feet, and with the other hand overthrew the Chalice, for the which he was by grace enabled, notwithſtanding he knew that many grievous tortures muſt needs abide ſuch a witneſs, which with unſpeakable cruelty were executed upon him. See his tortures, Acts and Mon. vol. 2. p. 746.

For verily I ſay unto you, ye ſhall not have gone over the Cities of Iſrael, till the Son of Man be come] Some think that by this coming is meant, not the perſonal preſence of Chriſt, but the pouring out of the Spirit on believers, mentioned Acts 2.1. which was a certain ſign that Chriſt came as a King with fulneſs of power from his Father, and that his Kingdom ſo long expected was come, the ſending of which Spirit was to be a comfort to them againſt all dangers, John 14.18. I will not leave you fatherleſs, I will come to you. Now the coming of Chriſt here meant was onelyonly the ſending of the Spirit, Acts 2.33. Being by the right hand of God exalted, and having received of the Father the promiſe of thee Holy Ghoſt, he hath ſhed forth this thing which ye now ſee and hear. So that the ſenſe is, I have told you what evils hang over you, yet do I warn you to ſtand to the teſtimony you have given, and not to be diſcouraged. My coming unto you by the pouring out of my Spirit is at hand, yea before you ſhall make an end of teaching the Jews within the bounds of Paleſtina.

Others carry it to the ſending of Miniſtry to the end of the World. For my ſelf, I rather carry it to the conſolation of all perſecuted Saints to the end of the world, whereas the Diſciples might be ready to think, if we ſhall be under ſo great hatred and perſecution none will receive us, to this Chriſt anſwers, There will be Cities of Iſrael, that is, Inhabitants in Cities (by a Metonymie of the ſubject and a Synecdoche) of Gentiles to be converted, who will receive you untill the ſecond coming of Chriſt in judgment, of p. 769which coming mention is made Matth. 24.30. Luke 21.27. for Gentile believers are called Iſrael, Gal. 6.17. And in particular it is a conſolation to Preachers of the Goſpel, who when caſt out by one people will be received by another. I rather expound this place of the ſecond ſending than of the firſt, becauſe in the firſt ſending the Apoſtles were uſed courteouſly, Luke 10.17. and they came rejoycingly, telling Chriſt the Devils were ſubject to them. And no ſuch hardſhips happened to them that we reade of.

We may learn three things, 1 That Saints muſt prepare for perſecution, 2 Tim. 3.12. All godly muſt ſuffer it. As he that was born after the fleſh perſecuted him that was born after the Spirit, ſo is it now, Gal. 4.29. If the Son of God were perſecuted, John 15.20. Saints muſt not look to go free, John 15.20. Hence in or about the ſame year Chriſt ſpoke this, there broke out a Perſecution againſt the Church, Acts 8.1, 2. after the death of Stephen.

2 When Gods people ſee themſelves perſecuted in one City they have a call to fly into another City, Matth. 23.34.

3 There will be ſome Saints and Cities that will be ready to receive perſecuted Saints untill the coming of Chriſt, 2 Cor. 4.9. Perſecuted but not forſaken, 2 Tim. 3.11. Prov. 14.26.

V. 24. The Diſciple is not above his Maſter, nor the Servant above his Lord.

V. 25. It is enough for the Diſciple that he be as his Maſter, and the Servant as his Lord: if they have called the Maſter of the houſe Beelzebub, how much more ſhall they call them of his houſhold?

Chriſt brings here a ſecond Reaſon why Chriſtians in general, and Preachers in particular ſhould patiently endure perſecution, becauſe herein it is no otherwiſe with them than was with their Maſter Chriſt, which Chriſt backs with a twofold Reaſon, 1 The Scholar thinks it honourable to p. 770be made equal to his Maſter. 2 Servants refuſe not that condition which their Maſters patiently endure. So that Chriſt reaſons that if he had ſuffered reproaches and ſlanders from the Jews, and lookt to ſuffer greater, even the death of the Croſs, then muſt you my Diſciples prepare for the like. It much tends to patience to know the evils that hang over us, which Chriſt hath foretold us, and hath gone before us by example in.

All ingenuous Chriſtians are much troubled with reproaches, hereby to be rendered odious, but it is with them no otherwiſe than with Chriſt. It would be counted an abſurd thing to ſee a General of an Army going on foot, and all the private Souldiers riding in Coaches and on horſeback, ſo will it be, to ſee Chriſt the Captain of our ſalvation to lie under the reproaches of glutton, drunkard, deceiver, devil, and in the mean time we his Souldiers to be in honour with the world.

If they have called the Maſter of the houſe Beelzebub how much more ſhall they call them of his houſhold] Beelzebub was the god of Ekron, 2 Kings 1.3. Is it not becauſe there is not a god in Iſrael that ye go to inquire of Baal-zebub the god of Ekron? See alſo v. 6. The learned render it to ſignifie the Lord of a Fly, or having a Fly, becauſe he was worſhipped and called upon againſt a Plague of Flies, becauſe they believed he expelled and deſtroyed thoſe Flies which infeſted.

And Nazianzen againſt Julian witneſſeth that Beelzebub was made in faſhion of a Fly. Hence the Septuagint tranſlate Beelzebub deum Muſcam, the god Fly. Now the Jews, partly out of ſcorn, and partly out of abomination, called the Prince of the Devils the god Fly, which name took its riſe in this manner. The ancient Jews with great conſent declare, among other Privileges, which God beſtowed on his Temple at Jeruſalem, this was one, that when ſuch a number of ſacrifices was daily ſlaughtered, there was never p. 771any Fly beheld in the Temple, which when Jupiter who was moſt famous among the Heathens could not do, but always his Temple did abound with multitudes of Flies,Grot. in loc. therefore he was called the Jupiter of Flies. Now the Jews, learning from the Prophets, that the gods of the Gentiles were Devils, and the Predictions they foretold to be the works of unclean ſpirits, they called the Prince of the Devils by that name, wherewith the Prince of the ſuppoſed gods was called, as we ſee Matth. 12.24. Now the Phariſees would perſwade the people that the Miracles that Chriſt did were done by the power of the Prince of the Devils, therefore moſt blaſphemouſly they called Chriſt Beelzebub, as if he were his Vicar and Deputy.

So that Chriſt reaſons, If they have called me the Maſter of the houſe Beelzebub, much more you of my houſhold. Therefore ſeeing I patiently bear their reproaches. See John 8.48, 49. Do you alſo in like manner. Chriſt ſhould not onelyonly be to us a Patern of Holineſs but of Sufferings. We may alſo ſee the near relations betwixt Chriſt and us; he is the Maſter we his Scholars, he is our Lord and we are his Servants, he is the Maſter of the houſe, Believers his houſhold.

V. 26. Fear them not therefore, for there is nothing covered that ſhall not be revealed, and hid that ſhall not be known.

The words are an anſwer to an Objection in the mindes of the Diſciples, viz. we could eaſily contemn the reproaches of the wicked, if our innocency did appear unto others; now we lie under ſuſpition, and we have no defence. To this Chriſt anſwers, Fear not their reproaches, your innocency covered over with ſlanders ſhall one day be revealed.

3 So that here's a third Reaſon. I fear them not in all their reproaches, malice, blaſphemy, therefore do not ye fear them.

p. 7724 There is nothing covered that ſhall not be revealed] Here is a fourth Reaſon, your innocency howſoever now aſperſed ſhall be cleared up; the ſlanders of the Jews concerning the magical arts of Chriſt and his Apoſtles, the horrible Lyes of the Pagans concerning the inceſtuous Copulations of the Chriſtians, and their drinking mans bloud were in time diſcovered what they were.

Obſ. Secrecy of ſin will not privilege it. David committed Adultery ſecretly, but God revealed it before the Sun, 2 Sam. 12.12. Cains Murder, and Jezebels Murder of Naboth: clouded innocency comes forth, as in Joſeph ſlandered by his Miſtris, and David ſlandered by Sauls Courtiers. So covered iniquity ſhall not always be hid, Pſal. 90.8. Heb. 4.13. 1 Tim. 5.24, 25. Sometimes both innocency and wickedneſs are brought forth in this life, Pſalm 37.6. He ſhall bring forth thy righteouſneſs as the light, and thy juſt dealing as the noon-day. And as innocency, ſo ſecret wickedneſs, Prov. 26.26. Whoſe hatred is covered by deceit, his wickedneſs ſhall be revealed before the whole congregation. And as in this life, ſo eſpecially ſhall they be brought forth at the Day of Judgment, Eccleſ. 12.14. God will bring every ſecret thing to judgment, 1 Cor. 4.5. Then will God manifeſt the counſels of the heart, 2 Cor. 5.10. Luke 12.2.

Some expound it thus; Fear not to preach my Goſpel, though few at preſent believe, and it ſeems to be covered, yet ſhall it be known to the World in a little time. But I ſee no abſurdity why both theſe may not be meant, ſo that the words are a conſolation to them, both under their reproaches and revilings of Beelzebub, &c. and under the ſmall beginnings of the Goſpel, that what was now hid ſhould be revealed, and though their Doctrine were at preſent reproached, yet time ſhould diſcover it to be Gods truth.

p. 773V. 27. What I tell you in darkneſs, that ſpeak ye in light, and what ye hear in the ear, that preach ye upon the houſe tops.

The meaning is, whatſoever Doctrine ye have heard of me, either in this Sermon preached unto you, or whatſoever Doctrine at any other time I have or ſhall declare unto you, in ſecret, do you publiſh the ſame openly, for that Chriſt means by houſe tops, having reſpect to the Jewiſh buildings which were flat upon the houſe tops with battlements, Deut. 22.8. Gods truth is not to ly ſmothering in our own breaſts, but we are to declare it to others, Rom. 10.10. Pſal. 40.9, 10. With the heart man believes unto righteouſneſs, and with the mouth confeſsion is made unto ſalvation.

The World will not endure to have their deeds reproved, hence they come not to the light, Joh. 3.21. They ſay to the Seers, See not, and to the Prophets, Propheſie not, propheſie unto us ſmooth things, Iſai 30.10. Get ye out of the way, turn aſide out of the path, v. 11. yet muſt the Preachers and Diſciples of Chriſt ſpeak and not hold their peace, Iſai 58.1. Hoſea 4.1. Hoſea 8.1. yea the whole counſel of God, which is plain unto Teachers, they are bound, upon pain of avoiding guilt of ſoul bloud, to declare unto the people, Acts 20.26, 27. ſo far as it ſhall be abſolutely needfull to their ſalvation.

We may alſo ſee the excellency of the Goſpel, that, when preached, it will abide the Light, which no other Doctrine is able to do.

As theſe Diſciples were commanded to publiſh the Myſteries Chriſt declared to them, viz. the calling of the Gentiles, the end of the Jewiſh Ceremonies, the fulneſs of Redemption in Chriſt, the new Covenant, &c. ſo are other Preachers bound in like manner to publiſh what the Lord ſhall reveal to them out of his Word, as to take up Chriſts Croſs daily, to repent of their ſins.

p. 774V. 28. And fear not them which kill the body, but are not able to kill the ſoul, but rather fear him which is able to deſtroy both ſoul and body in Hell.

Here is the fifth danger whereto they ſhould be expoſed, if they preached what he bad them, to wit, that they would be in danger to be put to death. To this Chriſt anſwers, Fear not them which kill the body.

In the words two parts. 1 A forbidding of falſe fear, Fear not them which kill the body, backt with a Reaſon, becauſe they are not able to kill the ſoul.

2 An Exhortation to true fear of God, but rather fear him, which is backt with a Motive, becauſe he is able to deſtroy ſoul and body in Hell.

Fear not them which kill the body] The ſum of Chriſts ſpeech is, that we ſhould not fear the loſs of this periſhing Life in reſpect of an everlaſting Life, and that they have no true fear of God in them, who for fear of Tyrants do ſuffer themſelves to be brought from the Confeſſion of the Faith. As if that Chriſt ſhould ſay, You have immortal ſouls which are not at the will of Tyrants, but of God, 1 Sam. 2.6. The Lord killeth, and the Lord healeth, he woundeth and maketh alive. Whence is it that we are affrighted with terrours of men and deny the Faith, or bluſhingly confeſs it, or diſſemble it, but becauſe our bodies are preferred before our eternal ſouls, and whereas we think to eſcape death hereby, ſhall we not incur a ſorer death hereby, even an everlaſting death? Iſ. 66.24. Chriſt herein ſpeaks to Chriſtians that they ſhould not thus fear, Lu. 12.4, 5. I ſay unto you, my friends, be not affraid of them which kill the body: and though men may think this is no point of Friendſhip to let Chriſtians ſuffer, yet is it an high privilege to be called to ſuffer, Phil. 1.29. To you it is given, not onelyonly to believe, but to ſuffer. So that experienced Chriſtians have rejoyced herein, Acts 5.41.16.25.

Learn we to contemn our Lives in the cauſe of God; ſo did Queen Heſter, cap. 4.16. If I periſh I periſh. The three p. 775children Dan. 3.28. yielded their bodies that they might not worſhip nor ſerve any other God except their own God. ſo Paul in ſundry places, Acts 20.24.21.13. 2 Cor. 4.10, 11. Phil. 1.20. 2 Tim. 4.6. Rev. 12.11, 17. It muſt needs be grievous for two ſuch dear friends as ſoul and body to part, but when we conſider it is for the Lord, why do we fear? when for fear of being killed, we ſhall not preach and witneſs Chriſt his truth, we may look for every ſuch denial to be caſt into hell. We may obſerve, 1 That after this periſhing life is paſt, there remains another.

2 The truth of God cannot be fully witneſſed without peril of life.

3 The diſpoſing of that life to come is onelyonly in the power of God, not in the power of Pope.

Obj. But muſt we not fear Magiſtrates, parents, &c?

Anſw. Yes, but not when God and they come in competition, Acts 5.29. The cruelty of Magiſtrates and parents can onelyonly extend unto the body.

But are not able to kill the ſoul] Whence ſee, 1 That the ſoul and body are ſeparable one from another. 2 That the ſoul dies not with the body.

But rather fear him which is able to deſtroy ſoul and body in hell] Here is a remedy againſt ſlaviſh fear, even to have Gods fear in us. We more feared the Pope with his Purgatory then God with his hell; and we more truſted in the abſolution of the Pope from Purgatory, then in the true abſolution of God from hell. Luth. Tom. 4.334. This word [rather] is not a comparative but an adverſative, we ſhould not fear man at all when he comes in competition with God. So Victorian the Pro-Conſul of Carthage, being ſollicited to Arrianiſm by the Embaſſadors of King Hunnerick, anſwered thus, Being aſſured of God and my Lord Chriſt, I tell you what you may tell the King, let him burn me, let him drive me to the beaſts, let him torment me with all kinde of torments, If I conſent, in vain am I baptized in the Catholick Church, p. 776whom the tyrant afterward tortured with exceeding great tortures, Victor. Uticenſ. l. 3. Wandal Perſecut. So the Prophet, Iſai 51.12. Who art thou that thou ſhouldeſt be afraid of a man that ſhall dye, and the ſon of man which ſhall be made as graſs, and forgetteſt the Lord thy maker? Moreover you know how afraid you are to offend a man which can hang you, ſo that you fear the wrath of a King as you do the roaring of a Lion, Prov. 20.2. how much more ſhould you fear the wrath of God. In Auguſtine's time they went to the Idol Temple, for fear (as they ſaid) of offending ſome perſon greater then themſelvs, to whom Auguſtine ſaid, Do'ſt thou fear to offend a greater, and do'ſt thou not fear to offend God? De verb. Dom. ſer. 6.

Moreover know that the Lord, being Lord both of ſoul and body, will not be contented with bodily ſervice, without the Spirit, as many think who preſent themſelves at any worſhips, nor with the ſervice of the Spirit without the body, as ſome Nicodemites have thoughts, but he will be glorified both with body and Spirit, which are his, 1 Cor. 6.20.

3 Things, 1 It's our duty to fear God. 2 The fear of God, where it is in the ſoul, it eats out the ſlaviſh fear of men. 3 God is able to deſtroy ſoul and body in hell fire.

1 Obſ. It's our duty to fear God.

1 Becauſe Gods fear is a ſpecial mean to empty us of ſlaviſh fear of men, Ex. 1.17. The Mid-wives feared God, and did not as the King of Egypt commanded them, but ſaved the men children alive. Iſai 8.12, 13. Fear ye not their fear, nor be afraid, but ſanctifie the Lord himſelf, and let him be your fear, and let him be your dread.

2 Becauſe he is able to caſt the ſoul and body into hell fire, if we fear men more then him. Yet, as Luther ſaith, many fear the Pope and his Purgatory rather then Chriſt and his hell, ſo many fear the Magiſtrates priſons more then the eternal priſon of hell.

p. 7773 Did we fear God we needed not ſlaviſhly to fear any, neither man nor devil. See it in thoſe worthies, Dan. 3.16, 17.

Uſe. 1 See the wofull condition of thoſe who are without Gods fear in three particulars.

1 This is a note of a wicked man, Rom. 3.18. The tranſgreſſion of the wicked ſaith within my heart, that there is no fear of God before his eyes. Wicked men, Jude 12. are ſaid to feed themſelves without fear. When Jobs friends would prove him wicked they bring this, that he caſt off fear, Job 15.4.

2 God rejects the prayer of ſuch as fear him not, Prov. 28.24. Then ſhall they call upon me but I will not anſwer; why? for that they did not chuſe the fear of the Lord. Hence Nehemiah cap. 1.11. prays, That God would hearken to the prayer of thy ſervant and ſervants that deſire to fear thy name; and contrarily, he fullfils the deſires of them that fear him, Pſal. 145.19.

3 If we fear not God we ſhall be in a continual fear of men, and ſo conſequently in a continual ſnare, Prov. 29.25. The fear of man bringeth a ſnare, ſo without this fear we ſhall be in fear of devils.

2 Information. 1 Let us enquire concerning it, wherein conſider, 1 The kinde. 2 What it is. 3 The cauſes of it. 4 The degrees of it.

1 The kindes, 1 Servile, which is in ſlaves, Luk. 1.74.

2 Filial, Hoſ. 3.5.

Q. What is filial fear?

A. When we ſtand in ſuch an awe of God that upon ſetled deliberation we will chuſe affliction rather then iniquity, Job 36.21. a fiery furnace rather then worſhip a golden Image, Dan. 3.16, 17. and withall have an holy jealouſie that in all our carriage and converſation we may not ſin againſt God, from the apprehenſion, not onelyonly that God is a juſt Judge, but alſo a gracious father, Hoſ. 3.5.

2 The cauſes of this fear are two.

p. 7781 The love of God. Whatſoever we love we fear, leſt any thing ſhould rob us of that which we love. A man loves his goods, hence he fears leſt plunder, ſuretiſhips, ſtorms ſhould take it away. A man loves his life, he fears leſt diſeaſes take it away. A holy man loves God, hence he fears leſt any ſin ſhould rob him of his God. He that calls God father, endeavours to ſpend the time of his ſojourning in fear, 1 Pet. 1.17.

2 The greatneſs of his ſtrength. Why doth a ſubject fear a Prince, or a Dog fear a Lion? Becauſe they know they are far above them in power and ſtrength. We fear not things that are no ſtronger then our ſelves, ſo, why do we fear God? Becauſe of the infinite power and ſtrength God hath above us: hence Iſrael feared Goliath, and the Philiſtims Sampſon.

3 The power of any creature is feared when it can do us good or hurt, Iſai 41.23. Do good, and do evil, that we may be diſmayed and behold it together. So we fear God becauſe he can do us good and hurt, and no creature without him can do it, for creatures are meer vials through which God empties himſelf. What power is like Gods that is able to caſt ſoul and body into hell, therefore the Text bids us fear him.

4 The degrees of this fear. In ſome men it is more then in others. It was the praiſe of Hananiah that he was a faithfull man and feared God above many, Neh. 7.2. There may be two men both conſcientiouſly fearfull of ſin, yet one of them may have a greater fear of God then the other.

2 Uſe for information. Learn to ſee the neceſſity of Gods fear. See it in ſix particulars.

1 It's the beſt preſervative againſt ſin, Pſal. 119.11. Thy teſtimonies have I hid in my heart, that I might not ſin againſt thee. Prov. 16.6. By the fear of the Lord men depart from evil. Prov. 14.16. A wiſe man feareth and departeth from evil, Prov. 3.7. By this it was that Joſeph was preſerved p. 779from Potiphars wife, Gen. 39.10. and as it prevents other ſins, ſo in particular it prevents, 1 ſcandalous ſins, Neh. 5.9. Ought we not to walk in the fear of the Lord, becauſe of the heathen who are round about us? Hence Pſalm 19.9. The fear of the Lord is ſaid to be clean, from the cleanſing effect which it hath in the ſoul.

2 As Gods fear prevents ſcandalous ſins, ſo doth it prevent ſecret ſins. Neh. 5.15. Nehemiah durſt not extort of the poor Jews as the former governours had don, becauſe of the fear of God. Job was of the ſame minde, Job 31.1, 2, 3, 23, 24.

2 Gods fear will make a man faithfull in the calling wherein God hath ſet him: if a Magiſtrate, Jehoſaphat ſpeaks to the Judges he ſends forth, Thus take heed what ye do, for ye judge not for man but for the Lord, wherefore let now the fear of the Lord be upon you, 2 Chron. 19.5, 6. alſo he ſaith, verſ. 9. Thus ſhall ye do in the fear of the Lord faithfully, as if he ſhould ſay, ye can never be faithfull in your Magiſtracy without Gods fear, hence this is one, yea a principall qualification in a Magiſtrate, that he be a man fearing God, Exod. 18.11. Gen. 42.18. the Apoſtle propounds this as a remedy againſt eye-ſervice in ſervants, Col. 3.22. Servants obey in all things your Maſters, not with eye-ſervice as men-pleaſers, but in ſingleneſs of heart fearing God. David giving forth the duty of a Prince, ſaith, he that ruleth over men muſt be juſt ruling in the fear of God. 2 Sam. 23.3.

3 God is wont to deal well with ſuch as fear him, Exod. 1, 20, 21. God dealt well with the mid-wives becauſe they feared God. Deut. 5.29. Oh that there were ſuch an heart in them to fear me, that it might be well with them. Neh. 1.11. Eccleſ. 8.12. I know it ſhall be well with them that fear God, which fear before him, but it ſhall not be well with the wicked, Why? becauſe he feareth not before God. Mal. 2.5. My covenant was with Levi of life and peace, and I gave them to him, for the fear wherewith he feared me, and p. 780was affraid before my name. Luke 1.50. His mercy is on them that fear him from generation to generation. Deut. 6.18. He that feareth God ſhall come forth out of all trouble, Eccleſ. 7.18.

4 The fear of God is a ſpecial mean to lengthen our days in this world, Deut. 6.2. That thou mighteſt fear the Lord thy God, to keep all his ſtatutes, that thy dayes may be prolonged: now the reaſon why Gods fear lengthens our daies, is, becauſe it makes a man take heed of ſuch ſins as would cut off life, Prov. 10.27. The fear of the Lord is a fountain of life, to depart from the ſnares of death; ſee the contrary threatning to wicked men, Eccleſ. 8.13. It ſhall not be well with the wicked, neither ſhall he prolong his daies which are as a ſhadow: why? becauſe he feareth not before God.

5 Gods fear is one of the firſt graces that ſhowes it ſelf in the ſoul, hence called the beginning of wiſdom, Job 28.28. and they that have it are ſaid to have a good underſtanding, Pſalm 111.10. Deut. 10.12. What doth the Lord require of thee, but to fear the Lord thy God? &c.

6 God hath excellent loving kindneſs laid up for thoſe that fear him. See this, 1 in ſpiritual mercies, as 1 underſtanding Gods ſecrets, Pſalm. 25.14. The ſecret of the Lord is with them that fear him.

2 Pittifull affection, as in a father towards his childe, Pſalm 103.11. ſo the Lord pittieth them that fear him.

3 Healing and comfort. Mal. 4.2. Unto you that fear my name ſhall the ſon of righteouſneſs ariſe with healing under his wings.

2 See it in temporal mercies, as 1 ſtrong confidence in evil times, Prov. 14.26. in the fear of the Lord is ſtrong confidence, which is grounded upon promiſe of deliverance, Pſalm 85.9. Surely his ſalvation is nigh them that fear him.

2 A ſpecial eye of providence for the providing outward p. 781things for ſuch, Pſalm 31, 18, 19. Behold, the eye of the Lord is on them that fear him, to deliver their ſoul from death, and to keep them alive in famine. Pſalm 34.9. O fear the Lord ye his Saints, for there is no want to them that fear him. Pſalm 111.5. He hath given meat to them that fear him, he will ever be mindfull of his Covenant; q.d. Its part of Gods Covenant to give meat to them that fear him; meat is put for all other proviſions.

3 There's much contentedneſs of minde comes along with this grace of Gods fear in them that have it, Prov. 15.16. Better is a little with the fear of the Lord, then great revenues and trouble therewith. Pro. 19.23. The fear of the Lord tendeth to life, and he that hath it ſhall abide ſatisfied. Pſalm 7.16.

4 It's a mean to obtain riches, honour and life: every man wiſhes for theſe three things, oh then get Gods fear. Pro. 22.4. By humility and the fear of the Lord are riches, and honour, and life.

2 Uſe. Trial whether we have Gods fear in us, 1 when we think nothing too good for God, but will let it go rather then ſin. Gen. 22.12. Lay not thine hand upon the lad, for now I know thou feareſt God, ſeeing thou haſt not withheld thine onelyonly ſon.

2 When we fear to do any thing that is of bad report. 1 Cor. 6.1. Dare any of you (meaning Chriſtians) go to law before the unjuſt, and not before the Saints? Neh. 5.9. Ought we not to walk in the fear of the Lord, becauſe of the heathen?

3 When we fear not the greateſt of men in oppoſition to God. Exod. 1.15, 16. The King bad the Hebrew mid-wives kill the male children, but they would not obey the King; why was it? the Text verſ. 17. gives the reaſon, becauſe they feared God, they would not obey the King. How did the three children out of fear to God not fear Nebuchadnezzar his burning fiery furnace. Dan. 3.17, 18, 28. The Parents of p. 782Moſes hid Moſes three moneths, and they not affraid of the Kings commandment, Heb. 11.23.

4 When we are fearfull of the private and ſecret ſtirrings of corruption in our own hearts, Job. 31.1, 2. Job ſo apprehended Gods eye, that he durſt not have or harbour a luſtfull thought, ſee verſ. 4. This fear of God kept him from lifting up his hand againſt the fatherleſs, when he ſaw his help in the gate, for deſtruction from God was a terrour unto him, verſ. 21.23. Deut. 15.9, 10. Gods fear will be oppoſing proud, revengefull, unclean and hypocriticall thoughts in the ſoul.

5 When hope or proffer of gain will not make us ſin againſt God. Peter would not take Magus his money, Acts 8.20. Nor Eliſha Naamans talents, 2 Kings 5. Why? he knew in his conſcience it was no time for it. Contrary in Balaam, how fain would he have been fingring Balaks gold? ſo Judas, Demas.

6 When we will not deliberately venture upon ſin for fear of loſſe, Gen. 39.9. How can I do this great evill and ſin againſt God? 1 Kings 22.13, 14. Micaiah durſt not flatter the King as the falſe prophets did. John Baptiſt durſt not forbear Herods ſin, though the Princes favor lay on one ſide, and the loſs of his life or hazzard thereof on the other, Mat. 14.3. Such a man will not be drawn to ſin for fear of offending a wife or husband: where Gods fear is, there will be a choice of affliction rather than iniquity.

7 When we are affraid of doing any thing with a doubting conſcience, Rom. 14.22, 23.

8 When we are affraid of the leaſt evil. Carnal men, for ſhame of the world, may avoid groſs evils, but, where Gods fear is, the ſoul is affraid of ſmall ſins, 1 Sam 24.5. even for cutting the ſkirt of Sauls garment, how much more was he of hurting Sauls perſon? 1 Sam. 26.9. Its ſaid of a godly man, that he keeps his hand from doing any evil, Iſai. 56.2.

p. 7839 When we are affraid of ſinfull temptations and occaſions, Gen. 39.10. Joſeph would not hearken to his Miſtris to ly by her, or to be with her. Prov. 5.8. Come not nigh the doors of her houſe. Hoſ. 4.15. that Judah might not offend with Iſraels Calve-worſhip, the Prophet bids them not to come to Gilgal or Beth-aven, where the Calves were. God will not keep us from ſin if we do not keep our ſelves from the occaſions of it. He that ventures upon the occaſions of ſin he hath an implicite liking to the ſin. If inclining to pride in apparel, wear plain cloaths; if to vain-glory, ſpeak not any thing that may redound to your praiſe; if to lying, tell no doubtfull ſtories; if to whiſpering, ſpeak ſparingly of other mens actions, eſpecially of your Enemies.

10 When we are affraid of ſinning in ſecret. Lev. 19.14. Thou ſhalt not curſe the deaf, nor put a ſtumbling block before the blinde, but ſhalt fear the Lord thy God. The deaf man could not hear the curſe, the blinde man cannot ſee the block thou layeſt, Oh! but God ſees, and his fear muſt keep thee and me from ſecret iniquities. See Job 31.22, 23, 26, 27, 29, 30.

11 A reverend carriage both outward and inward in the worſhip of God, Pſalm 5.7. In thy fear will I worſhip towards thy holy Temple, Eccleſ. 5.2. God is in Heaven and thou on Earth, therefore let thy words be few; and as in prayer, ſo in hearing, Eccleſ. 5.1. Look to thy foot when thou goeſt into the houſe of God. Gods fear in Cornelius made him reverend in hearing Peter, Acts 10.2. compared with v. 33. We are all here preſent before God to hear all things commanded us from God. Jacob ſaith, Gen. 28.16, 17. The Lord is in this place, and I was not aware of it, how dreadfull is this place? Deut. 6.13. Thou ſhalt fear the Lord thy God, and ſerve him: as if he ſhould ſay, The fear of the Lord is the beſt ſpur to holy ſervice. Heb. 12.27, 28. Pſalm 5.7.

3 Exhortation to labour after Gods fear. Where wicked p. 784men are moſt fearleſs, Saints are moſt fearfull, to wit, in ſin, and where Saints are moſt fearleſs, as in calamitous times, wicked men are moſt fearfull. Moſt men are like little children that fear and cry at things not to be feared, as at Bull-beggars, &c. but do not fear things that are to be feared, to wit, Water, Fire, Knives, &c. ſo moſt men fear thoſe things which are ſhadows of grief, as Poverty, Diſgrace, but do not fear that which will bring aſtoniſhment, and endleſs miſery if not repented of.