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3. Christ as God was not obliged as we are, to entrust those only who are Faithfúl. He often commits the keeping and the dispensing of the things of this world to those whom he knows to be such as will make an ill use of them, and carry themselves very unfaithfully in managing the Trust committed to them. He hath an absolute, incontrolable and Sovereign Power as being the High Poffeffor of Heaven and Earth, to dispose of the things of this World into what Hands he pleaseth, neither is it for any of us to object against his Providence therein, or to say unto him, what dost thou? as Job speaketh, Job. 9. 12. Several things we may hence learn, As

1. That no Man ought to conclude himself to be beloved of God, and one of his Favourites, because God hath thought fit to entrust him with much of these Earthly things. God often commits the Bag and the bearing of the Purse to those that are no better than Judas was.

2. Let ņo' Man eagerly pursue these things, or Covet to graspe as much of the World as he can, seeing these are not the things from which any


Man may take measure of Gods special Love to him. If Judas had thought himself more intirely beloved of his Master than the rest of the Disciples, because he trusted him with the Bag, he had been much mistaken. This is a Trust of that Nature that God more often puts it into the Hands of his Enemies than of his Friends,

3. Men may also hence learn how to value themselves and others, that is to fay, not according to the largeness of their Trust in these Temporal things, but as God hath been pleased more or less to intrust them with the true Riches. Grace is the best Standard, according to which Men may weigh and Rate themselves and others. And so much to that Question.

2. But why was Judas marked with the infamous Brand of a Thief, for having sometimes transferred to his own use some part of what was in the Bag, It was put into his Hands, he did not secretly filch or steal from any Man. And it was put into his Hands for his own use, as well as for the use and necessary supplies of Christ and the other Disciples

. Why therefore should he


that ac


count be stigmatized with the odious Name of a Thief?

Answ. He very well deserved that odious Name. For though he was to have his share of the Money that was put into the Bag, though his wants were thence to be supplied as well as the wants of the rest, yet it was never intended that above the necessary supply of his wants he should secretly take from the Bag or common Treasury to fill his own Purse. This was such a violation of the Trust committed to him as was no better than plain Theft : And such a Theft as whereby not only his Master and the rest of his fellow Disciples were injured, but the Poor also, who by Christs Order were upon occasion relieved out of the Bag when there was any thing to spare. So this Notorious Hypocrite that made shew of so much Zeal for the Poor was himself one that Robbed the Poor, and had no other or better intentions than to Rob them, in his pretended Zeal for them. Take notice of this you, if any such be here, who being trusted for others, make bold to serve your own Turns out of the trust committed to you. The Devil may tell you this is no Theft be


cause you only take of what was put into your Hands and you had Possession of. But flatter not your selves, neither suffer the Devil to delude you. In Gods account 'tis not only Theft, but one of the worst kinds of Theft, in which befides Thievery there is also the betraying and violation of a Trust. To Thieve or Steal from any Man is an high offence, but to Thieve from those for whom you are intrusted, is Treachery and Unfaithfulness complicated with Thievery. And yet farther, if the Poor be those for whom you are intrusted, and you wrong then and deprive them of what was intended for them, there is an addition of Cruelty and Unmercifulness to Thievery and Unfaithfulness. Wherefore it highly concerns you that are intrusted with the Charity of Benefactors, to see that nothing committed to you be diverted or transferred to any other uses than those for which it was designed ; and especially that no part thereof be transferred to any Mans own private advantage; this were Theft, and Unfaithfulness and Cruelty wrapt up together; than all which Meeting in the fame Sin, what could there be to render it more exceeding Sinful, or to give it the highest


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always ye

aggravations that a Sin of that Nature is capable of ?

So from Judas his exceptions against Mary, I come to Christ's Apology for her,or his Defence of her.Then said Jesus, let her alone, against the Day of my Burying hath she kept this. For the Poor have with


but me ye have not always. In this our Saviours Defence of her, we have

1. His Charge to Judas and the rest not to give her any disturbance by taking exceptions against what she had done ; Then said Jesus, let her alone.

2. We have a double Reason of this Charge ; the first of which is taken from the suitableness of her Action to his approaching Death and Burial ;, Against the Day of my Burying hath she kept this. The second Reason is drawn from the seasonableness of Marys Action in regard that he was now shortly to leave this World, and then there would no longer be any place for such Testifications of her Respects to him, and the Honour she had for him. For the Poor always ye have with

but me ye have not always. Of these very briefly.


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