thing which another man challengeth to be his whom the judges condemne hee shall pay the double to his neighbour That judiciall law binds us but onely concerning equitie and sometimes it may bee needfull to restore not onely the principall but something for the dammage in wanting his owne while it was in our hands There must be a will of doing him right that hee bee no looser by us or if it bee judged wee are to restore as the judge giveth sentence unlesse the party will remit Then Iesus said to him This day is saluation c. Christ honoured this Publican both with his presence at his house as his guest and with his testimony of his gracious estate that hee was the Child of Abraham and so the blessing of Abraham was come upon him salvation came to his house that day Christ giveth testimony of the grace which hee workes in men As hee is the author so is a witnesse of it to him in whom it is hee testified of the Centurion that his faith was not onely true but matchlesse even in Israel Math. 8 10. Of the palsey mans faith and theires that brought him Math. 9 2. Of the Cananitish womans faith and degree Math. 15. 28. Of the womans saith healed of her issue of blood by touching the hemme of his garment Marke 5 34. Of Mary hee witnessed both faith and much love Luke 7 47 48 50. Hee testified after his Ascension by the gifts of the holy Ghost given to them that belâ—eved in him that their faith was not vaine in him As hee spake by his mouth Marke 16 17 so hee performed by his power Act. 10 44. When they beleeved God knowing their hearts bare them witnesse in giving unto them the holy Ghost as hee did unto us Acts. 15 7 8. Gal. 3 2 Hee testifieth of mens faith ordinarily to the end of the world by the Spirit of adoption giving the Godly nature dwelling in the beleever and testifying of his presence by gracious operations whereby he knowes that hee is the Child of God Rom. 8. 16 Sealed to the day of redemption Ephes. 1 13 14. and 4. 30. The effect of which testimony is to free the soule from feare and freely to call God Father Rom. 8 15 16. To know that wee are in Christ and Christ in us Iohn 14 20. Which may convince the Papists of false doctrine in teaching that a man by ordinarie way cannot bee infallibly certaine of his being in grace Is not the testimony of Iesus sufficient to bee rested upon Bellarmine hath foure positions concerning this point all false 1. That such infallible certaintie of our standing in grace or of our being righteous cannot bee had 2. That no man is bound to have it if it might bee had 3. That it is not expedient that ordinarily it bee had 4. That it is not in deed had but of a few unto whom God in a speciall sort reveales their justification Bell. de justif l. 3 c. 8. 1. The reasoning out of which a man concludes the certaintie of his owne justice is this The word of God witnesseth that all which are truely converted and seriously repent their sinnes obtaine grace But my true conversion is evident to mee and my repentance therefore I know with certaintie of faith that I have found favour and grace The assumption faith Bellermine is not onely false but impossible unlesse revelation bee present That which God promiseth may bee had for he is true and cannot lye but hee promiseth this certaintie of our grace Iohn 14 20 Yee shall know that you are in mee and I in you Bellarmine putts it off with this answere that wee shall know that Christ is the head of the Church and so Christ is in his Church and the Church in Christ. But the scope is consolation to particular soules that beleeve in Christ but see him not because hee is in heaven What comfort to me that I know Christ to bee the head of the whole Church doe not the Divels know that what peculiar favour is this that even reprobates partake Revel 2 17 I will give him a white stone and a new name in it that none know but hee that receives it Ergo hee knowes it 2. That which God giveth ordinarily to beleevers may bee had But hee giveth this certaintie of their standing in grace Rom. 5 5. He shedds his love abroad in their hearts by the holy Ghost they feele it with certaintie and truely acknowledge it Rom 8 16. Gal. 4. 6 God certifieth or maketh their hearts certaine of their grace even because they are in grace So certaine that they are made holylie secure from that which they feared by the spirit of bondage And they make their hearts quiet before God and have boldnesse before him certaine of his favour to heare their prayers 1 Iohn 3 19 21. Bellarmine objects though by the Spirit moving us wee pray and call God Father yet wee are not infallibly certaine that it is the Spirit but by conjectures which may deceive us The use of witnesses among men is to end the controuersie by their testimonie and shall God give testimony to lesse purpose than mans Christ saith of his that though the world know not the Spirit yet they know him because hee dwells in them Bellarmine There is no more implied but that they are certaine that if they know God by faith they know not but by his ayd It is given as a reason why they know him because he dwells in them They are sure it is the Spirit of truth by his sensible operation in them therefore they feele such holy force in them as they are sure they are not deceived in their perswasion of the Spirit of truth given unto them 3. That which God commaunds us to have may bee had by their owne confession his commaundemens are made possibile by his Spirit We say so for some measure though not for perfection Ezech. 36. 27. The ministerie of the Gospel is a ministery of the Spirit 2 Cor. 3. In some degree inabling us to that which is commanded 2 Tim. 1 7. but God hath commaunded us to make our calling and election certaine 2 Pet. 1 10. Ergo to prove our selves whether wee bee meete to receive the Lords Supper which cannot bee without certaintie of our grace 2 Cor. 13 5 Prove your selves whether you bee in the faith know ye not your owne selves that Iesus Christ is in you 2. A man is bound to get certainetie of his grace knowing it may bee had 1. By necessitie of precept Heb. 6 11. Shew the same diligence to the full assurance of hope unto the end Heb. 10 19 22 Seing wee may bee bold to enter into the holy place let us draw neere with full assurance of faith in a true heart let us keepe the profession of our hope without wavering for hee is faithfull that hath promised 2. By evident reproofe of doubt and feare
33. To the second That when they would have â—â—red Babel and she would â—ot be cured they must forsake her An Hereticke after once or twice admonition sufficiently convicted avoid a brother abiding obstinate and and impenitent after all meanes of cure count as the Iewes counted the heathens and Publicans but that as a medicine to one in whom it may bee supposed there is life that they may have their flesh that so did oppresse the spirituall life destroyed that the spirit may bee saved that they may learne not to doe such things It is a reall rebuke with such a one no not to eat 1 Cor. 5 11. This is the judging of them that are within not despising them but providing for our owne health and salvation a little leaven leaveneth the whole lumpe To the third the Apostle requires charitie in the use of our libertie and that all bee to edification Weake brethren may bee persuaded that it is lawfull for theÌ„ to do the same thing to use familiaritie with the wicked whereby they come either to bee abated in their zeale or corrupted in their minde or life consideration must bee had of them To the fourth our rule is Let all bee done to the glory of God 1 Cor. 10 31. If by our conversing with the wicked the glory of God be not advanced but indaâ—ngered the Gospell evill spoken of wee must abstaine But where these daungers are not it is good And the worke of a mans wisedome the fruit of the righteous and a chiefe fruit to winne soules as the fruit of the tree of life was the chiefe of all the fruit of the garden It is true a vile person is to bee contemned Psal. 15 4. The wicked is abomination to the just Prov. 29 27. But a difference must be put betweene the sinne and the person the warre must bee with their sinne their persons capable of salvation must be loved as that which is of God in them onely that hated which is of the Divell which God hates their sinne David professing his not sitting with vaine persons not going in with dissemblers notes his freedome from participation of their counsell and societie of their workes such fellowship hee abhorred against which hee opposeth his walking in the truth setting Gods goodnesse before him living in the faith of God and committing all events to his providence There is a severitie against sinners that is of false righteousnesse not zeale but carnall bitternesse wherby hypocrites looke at others sinnes not to amend them not declaring Gods wayes unto them that they might be converted to him but to condemne them as so many maisters yet are they not washed from their filthinesse They receive not those whom God hath received that have repented their sinnes and are returned to righteousnesse as this multitude condemned Zaccheus as a sinner who had obtained mercie to beleeve in Christ and gave notable testimonie of true conversion Simon condemned Mary whose defence Christ tooke upon him The elder brother of the prodigall envied the favour shewed to his brother returned and notwithstanding his repentance still reprocheth him with forgiven sinnes but Christians must bee gentle shewing all meekenesse to all men that which they are wee were The love and mercie which made us that which wee were not may make them that which yet they are not A man of estimation for true wisedome must shew out of a good conversation his workes in meekenesse of wisedome Iam. 3 13. Verse 8. Zaccheus stood and said unto the Lord Behold Lord the halfe of my goods I give to the poore and if I have taken any thing from any man by false accusâ—tion I restore him foureâ—old This profession made to the Lord which honour Zaccheus gives to Christ behold Lord and before them which were present not hindered by the murmuring multitude is a testimony of the stable faâ—th and unfained repentance of Zaccheus as our Saviour inferreth from it in the next verse He professeth workes contrarie to his former course of life faith working by love carieth him in thankfullnesse for the love and mercie which hee hath received to give one halfe of hâ—s goods to the poore And not onely forsakes his fraud and oppression but promiseth satisfaction for the wrong hee hath done and that abundantly foure fold From whence we may gather that the inward Change in the soule will shew forth it selfe in word and deed faith and repentance though inward graces yet declare themselves in such fruits as beare witnesse of them A good man out of the good treasure of his heart brings forth good things Mat. 12 35. Aâ— the man is so doth hee devise speake and worke having received a new forme as I may say he worketh according to that forme the Spirit that hee hath received impells him and is in him so as it flowes forth as rivers of water Iohn 7 38 39 From the habits of grace and interior acts proceede exterior workes the righteousnesse inherent declares it selfe in working righteousnesse 1 Iohn 3 7. For good speech Salomom saith that the words of the pure are pleasant words both acceptable to the Lord as a cleane sacrifice and profitable to the hearers ministring grace to them The tongue of the just is as choice silver pure and precious and inâ—iching many Prov. 10 20. They have springs of wholesome words within them the law of God is in their heart and thence their mouth speakes wisedome and their tongue talkes of judgement their heart teacheth their mouth and addeth learning to their lipps Prov. 16. 23. That their lippes droppe honey combes honey and milke is under their tongue Cant. 4 11. Sweete words wholesome and nourishing their lipps feede many Prov. 10 21. Their wholesome tongue is a tree of life which both giveth and increaseth Spirituall life the faith in their heart in love to God and men to bring glory to God and to edifie men opens their mouthes in confession Rom. 10 10. 2 Cor. 4 13. Though in some for a time humane feare prevailes so and the love of their credit with the side they tooke part with before that they declare not themselves presently till grace get the victorie As in Nicodemus Ioseph of Arimathea and as some conceive of those rulers that beleeved in Christ but for feare of the censure of casting out of the Synagogue did not confesse him Iohn 12 42. And as their speech so their deeds declare their inward grace they are lively branches of the true vine and there is a blessing in them they bring forth fruit meete for the branches of such a vine by the sappe of grace and life which Christ putts into them Iohn 15 5. As they are resembled by trees planted by the rivers of water they bring forth fruit as trees of righteousnesse the planting of the Lord that hee may bee glorified Psal. 1 3. Ier. 17 8. And as they are considered in their mariage to Christ by his vertue they bring forth
by nature Ephes. 2. And the of God wrath abides upon them Iohn 3 36. They live under the covenant of workes and so under the curse for breaches of the Law Wee may gather hence the wofull condition of the Iewes that have stumbled at the stumbling stone they are enemies for the Gospell sake because they refuse Christ Iesus Rom. 11. They dye in their sinnes Iohn 8. without pitty and mercie And so of the Turkes of whom wee cannot conceive better than a company of damnable creatures for any thing wee know left to perish everlastingly they waiting on lying vanities forsake their owne mercie they worship they know not what millions of men going to hell in death because not receiving Christ the onely Saviour the Salvation of God In a word in no religion but the Christian in no Christian religion but the reformed is salvation to be found Papisme saves none though some among Papists may bee saved Bulling in Apoc. 7 10 Such as hold the foundation and overturne it not 2. Such as erre of simplicitie not of special vengeance for not loving the truth 3. Such as are from their hearts obedient to the truth they see and are desirous to understand teachable ready to imbrace the truth in Christ Iesus being revealed unfeinedly repenting their unknowne errors But otherwise as papisme is that Apostasie spoken of by Paul the head of which defection is the man of sinne it saves none it leades into perdition the head of that apostasie is called the child of perdition And it is a deceiveable unrighteousnesse among such as perish their damnation who in the just judgemeÌ„t of God are delivered up to beleeve such lyes because they received not the love of the truth that they might be saved 2 Thess. 2. Papisme overthroweth the fundamentall doctrine of Christian religion therefore it saveth not 1. In the point of justification Whittak de ecclesia Q. 6. Pag. 459. They have not that way of justification which the Lord hath set downe in his word They erre in the efficient matter and forme And as there being one way to a Citty they that have not that way cannot come into the Citty so there being but one way for justifying of a sinner if they have not that they are not justified and so not saved Iustification is before glorification Rom. 8 30. For the efficient cause the Scriptures put God of his love grace and mercie Iohn 3 16. It is God that justifieth Rom. 3. 24. Titus 2 11. Ephes. 2 4 5. The Papists teach that God justifieth but inclined and commoved thereunto by workes of preparation done by us merit of congruitie 2. The Scripture ascribes the efficacie of grace unto our calling and justification to God determinating the will by infusion of grace to will conversion which it willed not before The Papists denie physicall determination and affirme that God onely by morall perswasion excites the will and giveth sufficient grace to convert but leaves it in the power of the will to choose or to put away and make ineffectuall that grace In quo insignem dei gratiae iniuriam faciunt et uniâ—um nostrae salutis principiuâ—â—ollunt Concerning the matter of our justification the scripture puts onely the obedience of Christ unto the death Rom. 5 19. Rom. 8 3 4. The obedience of the Law and the obedience of the crosse Rom. 10 4. for full satisfaction and righteousnesse The Papists though they grant Christ to bee in himselfe most just and that hee fulfilled the Law and satisfied God most perfectly yet they deny this obedience to bee our justice They teach besides Christs satisfaction other satisfaction either in their owne persons by penall workes or by indulgence a remitting thereof for the satisfaction of others made theirs by bargaine and sale The foundation of which indulgence they make the treasure of the Church of the superfluous workes and satisfactions of the Saints They for this consider in the workes of the just a double valour one of merit which they say cannot bee applyed to another a second of satisfaction which is in some more than they need for themselves either having no actuall sinne as they say of the Virgin Mary and as some of them count piously beleeved that she had not originall sinne yet suffered much for God Luk. 2. A sword also shall pierce thine heart Iohn Baptist filled with the Spirit from the womb and lived innocently yet put himselfe to great ansteritie of life under hard pennance They suppose that such need not for their owne satisfaction therefore as superfluous to him it is laid up in the treasurie of the Church for such as want where with to satisfie God for their veniall sinnes and the temporall punishment of mortall sinnes Thus they adde to Christ helps to save from sinne and punishment on false ground 〈◊〉 There is no more reason why one mans satisfaction may with God pay another mans debt than his merit of workes procure for another man reward neither of them can properly be found in any sinfull man as every mere man is 2. It is blasphemie to say that godly mens sufferings are superfluous more than their sinnes require They have their fruit 1. In righteousnesse 2. In glory Heb. 12. Rom. 8 18. 2 Cor. 4. 1 Cor. 15 ult It were against justice in God The best cannot answere one of a thousand All whatsoever they can do or suffer for God according to his will is their duty Luke 17. And therefore can neither merit reward nor satisfie debt much lesse bee superfluous and aboue that they need for their owne use Math. 25 9. Virtus proximi mei vix sufficiet illi ad defensionem tantum abest ut et mihi Theophylact. 2. They make the matter of positive righteousnesse wherein wee stand just before God to bee inherent in our persons which because it is ever imperfect in this life and not without mixture of sinne never satisfying the Law we are necessarily under the curse if we trust to it to save us Gal. 3 10. Gal. 5 4. Ye are abolished from Christ whosoever will bee justified by the Law c. The forme of justification the Scripture puts in Gods gracious imputation of the obedience of Christ to us upon our faith in him Rom. 4 5 9 23. So faith is said to bee imputed to righteousnesse righteousnesse imputed without workes 2 Cor. 5 19 21. The scripture putts our justification in not imputing our sinnes Papists make the infusion of righteousnesse the forme of justification and merit of person and workes by Gods commutative justice deriding the true faith as a phantasticall apprehension imputed justice a new no justice or a putative justice 2. The Papists hold not Christ the head because they make other mediators as Angels and Saints which they trust in and worship Coloss. 2 18 19. 3 They have another Priesthood than Christs and another sacrifice propitiatorie and impetratorie Seeing salvation of the lost is onely the
ZACHEVS CONVERTED OR The Rich Publicans Repentance Restitution In which the Mysteries of the Doctrine of Conversion are sweetly laid open and applyed for the establishing of the vveakest Also Of Riches in their getting keeping expending with divers things about almes and restitution and many other materiall points and cases insisted upon By IOHN WILSON late Preacher of Gods Word in Guilford Printed at London by T. Cotes for Fulke Clifion and are to be sold at his shop upon new Fishstreete hill 1631. To the Reader CHristian Reader the serious consideratioÌ„ of Gods eternall love to his in his Son Christ Iesus together with all the blessed consequents which flow from it and are chained unto it is able to swallow up the largest heart and deepest thoughts as the greatest rivers are swallowed up and lost in the Seas For thinke but a while of the vast and wonderfull distance difference which is betwixt hell and heaven of the different condition of a soule lost and sayed from what depth of misery thou art drawne unto what height of happinesse exalted and tell mee if thou standest not as a man astonished thy spirit failing and thy tongue 〈…〉 eaving to the roofe of thy mouth when thon findest thy selfe tied unto the Lord in more bonds than there bee haires on thy head or dust on which thy feete have trod Which should mightily fire the hearts of all such as have given their names unto Christ to fill their hands with all advantages and to goe forth to meete all opportunities for the advancement of the kingdome of our Lord Iesus Christ which shold be more deere unto us than all our worldly contentments a thousand times yea more deere than the best blood that warmes our hearts And we are the rather to hasten and adde wings unto these our resolutions and endeavours not onely because our dayes are short and uncertaine and decline apace to the evening shadow as also that the most are miserably be-nighted and go hence fearefully guilty of neglect of the good they might have done or received this way But especially in regard of the condition of the places and times where wherein wee live wee finde the kingdome of hell and darknesse suffering violence many running with more than ordinary speede to destruction and carrying with them as many as they can We may observe also the scorners chaire highly exalted the foote of pride and insolency treading upon the face of piety and godlinesse and hard and cruell speeches every where uttered against the sincerest professors of the truth And lastly how are many of Gods owne people growne secure remisse and spiritlesse Many having â—â—eir desires and endeaâ—ours confined within a narrow compasse reaching no farther than themselves or some few about them many looking little further than the bounds and precinâ—â— of their owne parishes the most little considering the straits and necessities of the times the breaches and losses which the Church of God sustaines either amongst our selves or in forraine parts Vnto these wee may adde the desires breathings and longings of many poore hungry soules who like the young Ravens which are left of them which should nourish them doe cry unto God for meate So that the present season doth seeme to cry aloud unto every one that beares good will to Sion * to stirre up all our strength and to put forth our selves to our uttermost that all fit wayes bee taken for the furtherance of the good of Gods Church and people Amongst other means this is not of the least nor lowest consequence the printing and publishing of good and wholesome bookes of sound and profitable Treatises Not onely because if there were not a continuall supply of these many would reade little but also because that by these there might 〈◊〉 some helpe reached for 〈…〉 unto such as are either slenderly provided for or altogether destitute of preaching of the Word where they live In regard also that Sathan in this last age of the world knowing his time is but short doth mightily * bestirre himselfe to finde out such wayes of frauâ— and circumvention as may be most prevalent and seasonable What neede is there then of the labours of Gods faithfull Watchmen who standing in their Towers discover his wiles and affoord such reliefe as is most agreeable to the present times and distresses of men Moreover many grow sluggish drowsie and luke-warme Now the words of the wise and their writings are like goads and nailes fastned in the spirits of men which might quicken them up unto their duties their lines being spiritfull and sparkling might set their hearts a burning within them with a holy zeale for God and his Glory Lastly we being fallen into those times wherein Popery increaseth new errors are sprowting up and old heresies are called up out of their graves and represented under the deceiving showes of received truths Such as are on the Lords side may by such meanes as these discover their hypocrisie secure those that love the truth from their delusions These and such like reasons as these have induced me Christian Reader to take hold of this present opportunity and to offer unto thy view this usefull Treatise of a Reverend Divine now with God A faithfull and a painefull labourer in the Lords Vineyard above the space of 30. yeares A man he was one of a thousand an eminent light mighty in the Scriptures and a happy interpreter of them of a sound judgement solide and dexterous in unfolding difficult questions besides his modestie mildnesse and meekenesse of spirit affablenesse in conversation wherein hee excelled the most A man retired and drawne much up into himselfe neither thinking great thoughts of himselfe nor seeking great things for himselfe but seeking him and conversing much with him that is invisible hee attained a great measure of divine wisedome and heavenly mindednesse So that wee that knew him looked on him and judged much of him to bee in heaven already Of whom it may be affirmed as once of a worthy Divine of Scotland that hee did even eate and drinke and sleepe eternall life Whom if thou didst not know in his life time yet now learne to be acquainted with him in his labours who will converse sweetly with thee in thy bosome speake to thy very heart and counsell thee as from God Concerning the Treatise it selfe I shall spare to speake much of it because it is so well able to speake for it selfe as thou findest so judge Many choyce truths there are handled in it many places of Scripture profitably opened many secret pâ—ssages about the Conversion of a sinner lively discovered Thou mayest take notice also of the severall wayes of dealing in bringing home lost creatures Some hee draggeth as by the haire of the head painfully others he leades as by the hand gently of which the subject of this book is a notable example I had thought to have offered it unto thee by the hands
must seeke and waite till God grant it 401 Wee must take notice of the time when God doth visit us with salvation 404 It is warrantable to keepe some dayes of speciall thankfullnesse to the Lord. 407 Calling to grace what it is 414 We ought to make our calling sure 415 Such as know their calling must be thankfull 419 The faithfull and godly with their housholds are saved P. 421 Men must strive to be placed in good and godly families P. 425 To be the childe of Abraham what 427 The fatherhood and dignity of Abraham 433 One faith and way to salvation 434 We must proove our selves Children of Abraham 437 The end of Christs comming into the world 439 Reproofe of selfe-conceited men 443 Our calling justifies our actions 447 Comfort in trouble while we walke in our calling but daungerous to meddle out of ouâ— callings 453 Christ tooke all oportunities to instruct and save sinners 437. 438 We seeke not Christ till hee looke after us 462. A note of Gods Children to seeke the Lord. 467 Our risings after falles to be ascribed unto Gods mercy 470 It should stirre up our hope love and care to seeke men that are lost 472. 473 Faith breedeth love to God and his Children 476 The successe may provoke to the duty 477 Christ fulfilled the Law for us 481 With our sinnes hee tooke the full punishment due to them 491 Christ makes intercession for us 496 The workes prayers and prayses of the faithfull like sweet odours 499 Our union with Christ. 501 Papists differ from us 506 The Gospell what we are commaunded to beleeve it 509 We must be changed into the image of Christ from glory to glory 511 Adoption belongs to glorification which is by degrees 513. 514 The regenerate respect all the commaundements given them 519. Grace freeth the godly from the reigne of sinnes 520 They are safely preserved 526 By faith men recover themselves after fals and get victory over Satan and sinne 531 By faith and prayer we must prevaile in inward combats temptations 532. 533. 534 Wee ought to ascribe unto Christ the power and ability of our standing 537 All other Saviours besides him are excluded 541 Whether heathens may bee saved by keeping the Law of nature 543. Papisme saves none though some amongst Papists may bee saved 547 The matter of our salvation 551 The forme of our justification 555 We are bound to trust and rejoyce in Christ alone for our whole salvation 156. 157 To Christ alone belongs the honour of binding our consciences 560 The condition in which Christ findes us is To be lost 562 We must take notice of this our miserable condition 567 Our love to men specially the brethren and faithfull 571 Reasons to induce a sinner to come out of his misery unto Christ. 572 We must abhorre Satans suggestions unto desperation 554 A man may not despaire of the pardon of any sinne that can be repented 578 Howsoever some are children of perdition as we are all by nature yet others are appointed to salvatioÌ„ by Iesus Christ. 580 The uses to be made thereof 581 The Apostle Paule ascrihes all the good that was in him or done by him to Gods free grace 583 To what uses this should serve us 583. 584 FINIS ZACHEUS HIS CONVERSION Luke 19. 1 2 to 10. THese verses containe the Story of the conversion of Zacheus In which he is described and his condition his description is First by his place of abode Iericho Secondly his office dignitie in it He was the cheife among the Publicans Thirdly his condition He was rich His conversion is noted of the occasion and the cause Occasion First Iesus passing through Iericho to goe to Ierusalem Secondly his desire to see Iesus who he was which is amplified by his endeavour to obtaine it in which is noted what hindered him the preasse and his low stature and the helpe which he used First he ranne before Secondly he climed up into a Sycomore Tree to see him being to passe that way The cause of his conversion Christ who called him outwardly and inwardly to receive him into his house and heart set forth by his looking up to him calling him by name to come in hast downe to him to entertaine him declaring his purpose to abide that day at his house Which calling is further declared by the efficacie of it in his heart and the events following The efficacie First in his comming downe and receiving him amplified 1. by his readinesse hee made haste 2. his joy and cherefulnesse he received him joyfully Secondly in his profession to Christ of two acts of two excellent vertues First of liberality giving to the poore inlarged by the quantitie the halfe of his goods Secondly of justice in possessing men againe by restitution of that which hee had taken from them by false accusation enlarged also by the measure fourefold Both graced with a signe of confidence and constancie his standing forth the events following First in the multitude they all murmured at Christ for going in to a sinner to be his guest Secondly in Christ who testified of Zacheus that hee also was the son of Abraham declared by the priviledge of Abrahams Children salvation both to him and his house with the circumstance of time that day Secondly Christ justified his fact of going to Zacheus though a sinner by his Office in two things 1. seeking 2. saving declared further by the object that which is lost applyed to Zacheus and his house who were such before Christ sought and saved them And Iesus entred and passed through Iericho Iericho was in the way as Iesus was to goe to Ierusalem to offer himselfe to the death appointed him there by his Father and foretold by the Prophets which hee in the Chapters before signified to his Disciples and in his way he meets with this opportunitie at Iericho and some other before mentioned Whence by the way wee may observe That the sufferings and death of Christ were voluntarie he was offered because he would it was not at the will and malice of his enemies who yet doing what they could and what was sufficient to kill made themselves guiltie of his death First he could have hindered his passion in respect of the course of things which may appeare in that they that sought to kill him even when he provoked theÌ„ were by his divine power so bound both hand and tongue that they neither laid hands on him nor said any thing to him because his houre was not come Ioh. 7. 26. 30. He escaped out of their hands Luke 4. 29. 30. Iohn 8. 59. His words wrought so in the hearts of the officers when they were sent to fetch him that they had no will to bring him that spake so as never man spake Iohn 7. 45 46. When the â—â—ure was come and the power of darkenesse at that word I am hee meaning whom they sought to take to death they went backeward and fell to the ground
though like a reede halfe broken and smoking weeke almost gone out for want of oyle yet will hee attemperate himselfe to their infirmitie till hee kindle in them light more full and supplie them with solide strength This appeares in Zacheus and in many the little sparkles of faith and hope in whom hee excites of his immeasurable goodnesse Certaine workings there bee in the hearts of men that are of the efficacy of the Spirit yet not well knowne to them to bee so The Apostle speaking of the Spirits helpe in our infirmities when wee know not what to pray as wee ought saith that hee himselfe maketh intercession for us with groanings which cannot bee uttered not onely for that they are for a thing unutterable as heavenly glory or that they cannot bee sufficiently spoken according to their proceeding from the holy Ghost but because breaking into them by the Spirits impulsion they farre passe the capacity of our witts and wee scarce discerne what our owne hearts meane our affections being much oppressed with darknesse they bee certaine inarticulate groanes and breathings which the searcher of the hearts knowes with approbation to be the inspirations of his owne Spirit disburdening us into Gods lappe or bosome Mary the sister of Lazarus annointing Iesus his feete with precious ointment is defended by him against the murmour and censure of Iudas at the wast as hee called it that she had kept it against the day of his burying It was not lost but kept she did that now which she could not doe at his buriall God so governing her mind that at this time shee should poure it upon the Lord to signifie his death and buriall to bee at hand so was it done for funerall service it is not like that she had any further intent than to shew her love in the honouring of Christ and to refresh his spirits by the sweete savour of the oyntment as it is said oyntment and perfume reioyce the heart Prov. 27 9. but the Spirit of God impelling her heart burning in love to Christ with desire to doe thus foresaw further and directed the fact to this end which Christ speakes of So are men moved by the holy Ghost to something with further scope than they presently understand The Disciples of Christ much people that were come to the feast and children were caried to receive Christ comming to Ierusalem with the joyfull shout of a King unwonted acclamations and honour given him in spreading their garments in the way By some others cutting downe branches from the trees and strewing them in the way ascribing to him kingdome power of saving Hosanna to the Son of David First pray to him for salvation Hosanna in the highest In part out of the words of the Psalme 118 25. Save now Secondly blesse him Blessed be the King that cometh in the name of the Lord. Thirdly and his kingdome Blessed be the kingdome of our father David that commeth in the name of the Lord with this gratulatory addition Peace in heaven and glory in the highest places It angred the Pharises to heare it they disdained that hee should receive Testimonie of Children willed him to rebuke his Disciples hee defends both the Children from Psal. 8 2. Out of the mouthes of babes and sucklings hast thou perfected praise the Disciples with necessitie of their duty which if they failed in the stones would immediately cry out Luke 19 36 40. All this by secret instinct they were excited by internall â—fficacie of the Spirit but the meaning of this was unknowne to the Disciples themselves till Iesus was glorified Iohn 12 16. yet in due time the fruit appeared Thus God brings on his worke To observe secret motions unto good though you perceive not where they shall end yet attend Gods workeâ— out of small beginnings great workes are brought forth by him who passeth on and goeth by us when wee cannot finde him out Iob 9 11. When one that was before carelesse of Christ heares such a description of him in which is set forth his excellencie so as he is convinced they are the only holy happy people that are joyned to him that their earnest love to him is not without just cause so begin to inquire how hee may meete with him where hee may seeke him let him not despise it let him thinke with himselfe is not God come to mee with offer of himselfe This light and motion seemes more than naturall it is a good steppe towards good when men begin to inquire after the Lord Iesus are desirous to know him and how to have their desire satisfied Cant. 5 9 6 1. Desire implyeth some measure of knowledge of the worth of that which is desired Iohn 4 10. and love of it so knowne where more love is there is more desire which in a sert makes the desiring apt and ready to the receiving of the desired as it is at least probably said That they in whom love is more full to God shall see him more perfectly and so bee more blessed for the faculty of seeing God not agreeing to the created understanding according to the nature of it as it is now but by the light of glorie the more it partakes of that light the more perfectly it seeth God and the more love a man hath the more hee participates of that light because there is more desire which shall bee satisfied Love declared by obedience hath promise of further revelation of Christ and Communion with God Iohn 14 21 23. Zacheus of some love to Christ as the sequele declares desiring to see him comming downe at his bidding to receive him to his house enjoyed him in an excellent measure of his grace Faith not being yet framed in him as it may seeme how could there bee love in his heart to Christ and thence desire unto him did hee looke for more in Iesus than the outward sight of his person Sure he looked for more for it is not likely that hee would with neglect of his reputation being a principall man for state and prioritie in his calling and in the sight of a great multitude climbe up like a boy into a tree without regard of the scornes of men onely to see any Prince in the world 2. Did Christ so regard any that came meerely to see him 3. Would hee with such speed and joy come downe and receive him to his house and so professe workes testifying repentance to Christ if there had not beene more than a desire of an outward sight of him His affection to Christ in such fervencie may bee ascribed to the knowledge that hee had gotten of Christ and himselfe of himselfe to bee a great sinner whose sinnes God would not suffer alwayes to goe unpunished of Christ that he was not onely a great Prophet but the Saviour that should come into the world the Sonne of David exercising mercie not onely in miraculous cures of the body but in forgiving
opportunities and seasons of doing good and not let them slip Eccles. 11 6 but sow our seed in the morning and not let our hand rest in the evening and worke the workes of him that sent us while it is day Iohn 9 4. Waiting for occasions as Abraham in his tent doore being given to hospitalitie who spying three men as he thought comming in the way ranne to meete them and to invite them a proofe of sound love to shew kindnesse to unknowne men of whom he neither had nor hoped for exchange of good turnes Integritie being more then hospitality might be used with lesse daunger than now in so great persidiousnesse of men Grace makes a man pompt and readie to gracious acts The liberall man deviseth liberall things contrary to the churle and by liberall things shall be established Esay 32 8. To day I must abide at thy house He had taken up his heart and now proceeds to take up his house for his lodging Thus of his owne goodnesse God is pleased to follow his owne favours as the Princes of this world sometimes do to their favorites till they make them great but there is a wide difference Yet in both freely and because they have set their hearts upon them for good they wil honour them God will perfect his good worke which he once begins in his toward their salvation and fulfill all the good pleasure of his goodnesse in them as the Prophet saith The Lord will perfect that which concerneth mee He will proceede to declare that hee hath care of my salvation and what hee hath begun he will through even unto the last act Men by inconstancie caried another way what they unadvisedly entred upon with levitie they relinquish or are constreined by infirmitie to omitte what above their strength they attempted But no such thing can be fall God whose gifts and calling are without repentance hee neither fainteth nor is weary hee cannot change his nature nor put of his goodnesse wherewith he is indued hee will not frustrate our hope in the middle of our course but they that wait upon him shall renew their strength As hee redeemeth our life from death so he Crownes us with loving knindnesse and tender mercies and satisfieth his people with his goodnesse Ierem. 31 14. Hee causeth their light to spring out in the darkenesse and their darknesse by increased light to bee as the noone day he droppes in his love by degrees till he make their peace full He circumciseth our hearts to love and desire him and rewards that love which is his owne worke with new proofe of his love I love them that love me and they that seeke me early shall finde me Proverbs 8. 17. His reloving is that hee gives himselfe to be enjoyed of them which with love do seeke him to whom wisedome is consubstantiall or in communicating testimonies of good will as imputing or rendering unto them righteousnesse being favourable to them shewing them his face unto their joy powring forth his Spirit more plentifully upon them leading them more perfectly in the wayes of his commandements Increase of grace is given to them that rightly use the first grace by way of reward Psal. 84 11. To them that walke uprightly God giveth grace His beneficence flowes out dayly unto them having imbraced them with his favour hee ceaseth not to inrich them with his gifts To you that heare shall more be given Marke 4 24. He gives them grace more plentifully that receive with profit the word which hee sends unto them having his words and keepeth them beleeving them and submitting the minde and the heart to them meditating and transferring them to use liberally communicating them to the benefit of others not having the treasure of heavenly wisedome negligently as the unprofitable servant had his Talent but with diligence to good use they shall have more committed to their trust for hee that is faithfull in that which is least is faithfull also in much Luke 16 10. He that loveth Christ and keepeth his Cōmandements though that love bee of God shall bee loved of his Father and hee will love him and will manifest himselfe to him and they will come to him and make their abode with him The love which he promiseth is not that wherewith hee begins to love us but of which hee begins to reward us with new accesse of his grace and within graving the Testimony of his Fatherly love in our hearts The love of the Trinitie towards us is eternal and explicated by every difference of time Iohn 3 16. God so loved the world that hee gave his onely begotten Sonne Iohn 16 27. The Father himselfe loveth you because you have loved mee Iohn 14 21 Hee that loveth me shall beloved of my Father Shall perceive the grace of God to reside in him which shall be increased in new gifts I will blesse him with increase of his knowledge of me to find in me more and more the comfort of his happinesse and matter of his love to mee that by his owne delight and desire hee shall bee tyed to me hee shall come neerer and neerer to me and rejoyce in the sweetnesse of my familiaritie and wee will come to him unto an increase of union and make him shine and send forth beames of heavenly righteousnesse which the world will they nill they shall take notice of and we will make our abode with him not tarry with him a little time and then depart from him but for ever he shall have our presence here and in heaven thus good is the Lord. Hee knowes us hee makes us to know him hee loveth us hee makes us to love him hee covenants with us hee makes us to covenant with him takes pleasure in us and makes us take pleasure in him hee liveth in us and maketh us live in him hee walkes and talkes with us and wee walke and talke with him all of his owne good will to sill us with his fullnesse This proceeding from his beginning to the consummation of our salvation is grounded and assured upon his faithfullnesse 1 Cor. 1 9. 1 Thess. 5. 24. Two blessings are specially promised to them whom God hath called to the fellowship of his Sonne one confirmation unto the end or as 2 Thess. 3 3 preservation from evill unmoveably to persist in goodnesse notwithstanding temptation that the evill one touch them not v. 23 with any deadly wound For hee is in them who hath overcome the divell the world sinne and death greater than he that is in the world 1 Iohn 4 4. Hee shall not touch them with a qualitative touch to alter their qualitie from good to evill that they should lose their gracious disposition and prove perverse The other blessing is the fulfilling of their sanctification to the blamelesnesse of their whole spirit soule and body Because hee is faithfull in his promises and constant in his gifts 1 Thess. 5 23 24.
Which is for abundant consolation to them whom he hath drawne of his everlasting love Ier. 31. 1. Having loved his owne that were in the world he loved them unto the end Iohn 13 1. Having found grace in his sight that hee selects them from the world they shall have given them grace upon grace till they be filled with all the fullnesse of God The Church is commended of her spirituall ornaments under termes of rowes of Iewels upon her cheekes and Chaines of gold about her necke and withall is promised that the whole Trinitie shal give her further increase of holinesse and all rich graces that nothing shall bee wanting to her comelinesse meete for so great a spouse but her spirituall glory in all parts and numbers shall bee perfected in similitude borders of gold with studdes of silver God is in covenant with the people whom hee once receives to rejoyce over them and never to turne from after them to do them good to be an everlasting Father following them with perpetuall favour and liberall blessings Ier. 32 40 41. It is one chiefe use of benefits received by experience to confirme our hope to finde God as we have found him in present and in future necessites Christ remembers his Disciples of the miraculous feeding the five thousand with five loaves the foure thousand with seaven loaves and a great deale left to cure their difference or weaknesse of faith about provision for bread Math. 16 8 9 10. David from former experience of Gods care of him concludes in hope thus Surely goodnesse shall follow me and mercie all the dayes of my life And I will dwell in the house of the Lord for ever The Apostle teacheth this Rom. 5. 10. If when we were enemies we were reconciled by the death of his Sonne much more being reconciled wee shall bee saved by his life I was delivered out of the mouth of the Lyon and the Lord shall deliver mee from every evill worke and will preserve me to his heavenly kingdome But take heed of wronging him in his love not rendring according to the benefit as Hezekiah is someting blotted with it in his Chronicle and David reproved for it yet with declaring the readinesse of God to proceed in blessing his with more and greater blessings 2 Sam. 12 8. If that had beene too little I would moreover have given unto thee such and such things 2. Pray the Lord to rejoyce in his works Psal. 104 31. In which our state is founded as that speach of Iob implies Thou wilt have a desire to the worke of thine owne hands Iob. 14 15. For this David prayeth Psal. 138 8 Forsake not the worke of thine owne hands Cry with the Church for new inspirations of Gods Spirit to increase of pleasant fruits to invite Christ to his garden replenished with chiefe spices and hee will accept of such invitation and declare his good acceptance of such entertainment and call you in due time to come to him out of the miseries of this troublesome world when hee shall satisfye all your desires according to that loving call Come with me from Lebanon my spouse with me from Lebanon And hee made haste and came downe and received him joyfully In this â—acheus shewes the effect of his calling Obedience in hastie comming downe and in joyfull receiving of Christ. Wherein we may observe that the Word of Christ in calling men to him is lively and of an attractive force making the will to answere and assent to his calling There is an infallibilitie of the effect whose cause is not the studie of the Disciple but the excellencie of the maister Psal. 18 44. At the hearing of the eare they shall obey me Esay 52 15. The King shall shut their mouthes at him for that which they had not heard shall they consider Vnderstanding that the counsell of God is to save the world by Iesus Christ they shall without gainsaying submit themselves unto him for their salvation As it was in calling his Disciples not onely poore fishermen Simon and Andrew Iames and Iohn forsooke their nets and followed him but Matthew a rich man foosooke a gainefull trade and betooke him selfe to him which was neither levitie or stoliditie so soone to be moved away from their former condition and course of life But divine force making his word effectuall to that for which hee spake it That thereby they might consider that their preaching of the Gospell should not be a dead sound but with spirit and power for obedience of faith Hee so perswadeth or allureth Iapheth that he joynes himselfe to Shems tents sweetly reduceth the Gentiles to the Churches societie as the very station of felicitie Genesis 9 27. Whom hee calls to be of his household he causeth to come and joyne themselves to him and his people to the satisfying of them with the good things of his house Psal. 65 4. Hee breakes them off from the wilde stalke and ingraffts them into the true vine They are the called of Iesus Christ Rom. 1 6 That is partakers of him by their calling The Father teacheth them inwardly with their outward hearing so as hee that hath heard and learned of the Father commeth unto Christ the Father drawes him Iohn 6. 44 45. Which conteines illumination of the mind a good dâ—scerning of the things of God and forming of the will to the obedience of Christ. The dead heare the voyce of the Sonne of God and they which heare it live Iohn 5 25. In which is implied a double grace in the secret vertue and power of the word First That the dead should heare which is beside nature Secondly bee called againe to life from which they were fallen To heare is to beleeve and assent with the heart Iohn 10 16. Other sheepe I have which are not of this fold them also I must bring and they shall heare my voyce They shall beleeve with the heart unto an ingeneration of a new principle of spirituall life and excitation to elicite acts of this life It is not alwayes or in all persons that this word of Christ is thus effectuall some open the eare but heare not some when they heare resist and blaspheme hate him and increase their sinne Iohn 15 22. So as he is to their ruine Luke 2 34. He is a stone to stumble at a rocke of offence to them that are disobedient 1 Pet. 2 8. Whereunto also they were appointed But in them whom hee calls of his purpose it is thus effectuall so as it is refused of no hard heart because he softens it hee takes away the stony heart and gives them an heart of flesh to whom all things worke together for good whom hee calls so as hee justifieth and glorifieth them Rom. 8 28 30. According to his election of them the election obtaine it Rom. 11 7. Gods purpose is his will predestinating men to life So then when men are moved but ineffectually by the word
for their sinnes because no sinne can be pardoned but by faith in Christ but not for not beleeving in him of whom they have not heard Iohn 15 22. Rom. 10 14. Of contrarietie of faith when men reject Christ will not receive him the will standing in opposition to the hindering of the mindes assent to the truth resisting both interior instinct and exterior preaching whereby Christ with his saving power is offered This hath the reason of sinne and condemnes men makes them guiltie of the body and blood of Christ in an unworthy rejecting of him Iohn 1 11. Hee came unto his owne and his owne received him not Iohn 5 40. Ye will not come to mee that ye might have life 43. I am come in my Fathers name and ye receive mee not Some profanely set light by him and his grace as Esa 〈…〉 despised his birthright in comparison of a morsell of meat Heb. 12 16. And they that were called to the marriage Supper of the kings sonne set light by it for their worldly advantages Luke 14 18 with one consent making excuse and when they feare that his presence will bee any losse in their temporall state they wilfully reject him as the Gadarens for the losse of their hoggs and shew a notable unthankefullnesse offering vile indignitie to Christ in preferring and redeeming base things with a wilfull losse of him and his salvation So they wrong their own soules as the rich man that had his whole and full portion in good things in his life time and cast away his soule Luke 16 25. Some love darkenesse so as the light is hatefull to them because it discovers the evill of their works which they are not willing to accuse themselves of and come to the soveraigne remedie of their soules to bee healed This is condemnation the jâ—st cause of their perishing not that they are in darkenesse ignorant of the way of salvation nor that they are in sinnes for Christ helps both hee is the light of the world that whosoever beleeveth in him shall not walke in darknesse but shall have the light of life and hee came into the world to save sinners But that the light being come into the world they love darkenesse rather than light and the cause is that their deeds bee evill They have an evill conscience and will not bee cured they worthily perish without pitty the love of their vices keepes them from imbracing the fountaine of vertue They are withheld by a most wicked cause from yeilding themselves to so gracious a remedie As they justly are damned that had the truth which saveth but loved it not having pleasure in unrighteousnesse 2 Thess 2 10 1â— In not receiving Christ they are greivous unto God who hath given this record of his Sonne that hee hath given eternall life unto the world and that life is in his Sonne and whosoever hath his Sonne hath life They that receive not Christ upon this record of God give no credit to him so blaspheame him to bee a lyer 1 Iohn 5 10 Fearing least they should bee deceived in resting upon his promise To derogate faith from the Gospell in which Gods truth and faithfullnesse is chiefly set forth when men spoyle him of the honour of his truth what leave they remaining to him Light of nature teacheth that God is the prime veritie truth it selfe and so is to be beleeved in whatsoever hee avoucheth to bee true whatsoever hee testifieth of his Sonne all that have notice of it are bound to credit God hath testified that Christ is the life of the world that there is not salvation in any other this record I am bound to beleeve with an historicall faith but where hath hee said that he is my life that requires an inward testimonie which till I have received I seeme not to wrong God I must first have his record before I be guiltie of not receiving it There is a double act of faith direct which is my receiving Christ that I may bee saved committing my soule to him to deliver mee from death and to restore mee to my lost happinesse which is called faith of adherence This I am bound unto by the exterior record which in the Gospell God hath given of his Sonne and the Apostle to incite men to faith takes his argument from the dishonour which is done to God in not resting on his record to the receiving of his Sonne unto life The holy Ghost convinceth the world of sinne in the ministerie of the Gospell because they beleeve not in Christ Iohn 16 9. Not onely that all the world out of Christ are in their sinnes but that this is a sinne which they had not before they heard him preached to bee the Saviour of the word that they beleeve not in him for justification from their sinnes Iohn 15 22. There is also an act reflexe which is called faith of evidence which is to bee assured of my salvation upon the inward testimonie of God in my selfe the evidence of his grace in me that I doe indeed beleeve and am converted from sinne to holinesse that I have the witnesse of the water and blood in mee of regeneration and justification by Christ wee know that wee have passed from death to life because wee love the bretheren 1 Iohn 3 14. I have written these things to you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life 1 Iohn 5 13. The first act of faith is without experience before it but the word which wee have received as the word of God workes in us that beleeve and so wee have experience to an increase of our faith It is to their reproofe that though they subject their hearts to the Commandement of hearing Christ and beleeving in him and labour to worke the worke of God in beleeving in him whom hee hath sent yet sensible of their unbeleeve and fearing least it may hinder the good which they desire do goe on unchearefully They consider not that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindnessâ— in the earth and doth therein delight Ier. 9 24. And how mercie pleaseth him where men will give place to it waiting that hee may have mercie on them his pleasure being in them that wait on his mercie Psal. 147 11. And how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe or bruised reed Math. 12 20. how readily Christ apprehends us when wee though weakly lay hold on him They observe not the change wrought in them and the spirituallnesse of their actions now in comparison of that they were before they received this seed which God giveth life unto The new creature is but as an infant in them in the understanding of this and the great consequence of it in the evidencing of Christ in them otherwise it is joyfull They marke not how that little faith is
the Iailour that setting aside the feare of the governers he brought them into his house and washt their wounds and set meat before them Act. 16 15 34. And of that old Disciple Mnasâ—n whose love unto this worke to lodge Christs servants was still fresh Act. 21 16. 2. Our houses with our selves and all that wee have wee owe to the Lord therefore should they bee open to him it was enough to say The Lord hath neede Luke 19 31. If in his hee need our house how can we deny him let him have it with all willingnesse We know not what may come to passe in the earth Eccles. 11 2. The wise man reasoneth for giving to the poore thus give a portion to seven and also to eight for thou knowest not what evill shall bee upon the earth Give liberally give to many it is said of the just hee disperceth abroad and is as hee that soweth that casteth his seed at his right hand and at his left the reason the uncertaintie of things death may come and then the seed time is past a man cannot helpe whom he would or it may be he that is able now may want and hee that wants now may bee able to helpe him that in his need hath beene helpefull to him God ordereth it so that hee that watereth shall have raine and with what measure men mete unto others it shall be measured unto them againe Luk. 6. 38. Wee have heere no stable or fixed seate wee are or should bee prepared to leave our houses and all wee have in case of confession therefore to receive theâ— have alreadie done it It is perpetuall infamie to Diâ—â—rephes that himselfe received not the brethren and more that hee suffered not those that would It must bee true hospitalitie not to keepe open house with a table plentifull furnished for any how vile so ever which is expreslie forbidden 2 Iohn 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed Not heresies onely but heretickes that spread their heresies are to bee rejected we must have no fellowship with their unfruitfull workes of darkenesse not onely not invite them but if they offer themselves decline them Depart from the foolish man in whom thou perceivest not the lips of knowledge heare no more the instruction that causeth to erre from the words of knowledge We must put a difference indeed betweene an hereticke convinced that sinnes being condemned of himselfe and one that yet may bee wonne But receive none such to house in favour of his heresie That is to bee partaker of his evill deedes nor converse with him salute him not with danger of being seduced evill words or evill conversings corrupt good maners 1 Cor. 15 33. Or with scandall to the weake But if hee be in extreame want wee must consider that hee ceaseth not to bee our neighbour therfore we may for his releife receive him to house or exercise other workes of mercie to him taking heede still of sinne of appearance of sinne and of the daunger of it Wee must abhorre to bee partakers of his evill deede in doing any thing to further false doctrine or hinder the doctrine of Christ. Bid him not God speed may seeme to bee against civilitie but it is a discountenancing of false doctrine as the Prophet did the Idolatrie of Iehoram of whom he saith he would not have looked toward him and a preserving of a mans selfe For salutation may breed familiar speaking together and that may prove contagious and bidding him God speed implieth a well wishing to him in his businesse and so consent and cooperation in some sort and so indaungering as to fellowship in sinne so in his punishment As hee that receives a true preacher of Christ in that name furthers his good worke and is partaker of his reward Not that such diligent choise should bee made of them wee receive to house that none but true godly good Christians should bee received There is certaine reward to them that receive a righteous man in the name of a righteous man so though hee bee an hypocrite yea a reprobate if hee come in the name of a Disciple of Christ and in that name be loved and entertained We are to doe good unto all even men that are evill are to bee allured by benefits and recalled to a better course The office of hospitality is not fulfilled in communicating our meate drinke house and things pertaining to the refreshing of the body but in mutuall edification sweete words that it may bee understood that the beneficence is done to the honour of Christ. v. 7. And when they saw it they all murmured saying that hee was gone to bee gâ—est with a man that is a sinner This is the event which this worke of so great mercy and love had among the multitude they murmured inlarged by the universalitie they did all so declared by the cause a mistaken ground that it agreeth not with holinesse for an holy man to bee upon any occasion a guest to a sinner An other mistaking there was that counted Zacheus a sinner who was now returned to innocencie To murmure is so to dissemble the voice as also to let loose the bridle to a petulant tongue to oppose ones selfe to some body yet not openly to set upon him but to condemne secretly what the murmurer reproves not to his face commonly whom hee bites with a poyson-full tongue or it is an inordinate affection arising of impatience in adversities or of an evill interpretation of other mens workes or deeds This is the event of well doing of good actions in some they are grudged at meete with evill constructions are evill thought of and evill spoken of This event befell the actions of him who did all things well and nothing amisse Luke 5 30. Why doe yeâ—â—ate and drinke with Publicans and Sinners Math. 9 1â— Why eateth your Maister with Publicans and Sinners It carried a shew of ingenuitie and simplicitie but with a heart of gall against Christ condemning his doing as unworthy of his person and office Luke 15 2. When the Publicans and Sinners came to heare him the Pharises and Scribes murmured saying This man receiveth sinners and eateth with them Malicious hypocrites misliked and spaâ—e evill of what Christ spake or did how true and profitable soever He kept company with them to leade them from their sinnes to righteousnesse and it was so plaine that it could not bee denied but being envious they misconstrued and misliked that which was well done Simon the Pharisee though no proud contemner of Christ nor sworne and violent enemy to his doctrine yet ignorant of the office of Christ that hee was sent with the grace of reconciliation to save that which is lost hee is offended that a sinner is gently received who in his opinion was to be expulsed the companie and thinketh in himselfe that Christ is not so much as a Prophet
from selfelove false accusing 2 Tim. 3 3. false accusers Seing there be such as will accuse others falsely and as Salomon faith inventeth slaunder it must warne us not to be hastie to credit accusations against any of our neighbours but shut our eares to Sycophants turne them away with a frowning countenance Prov. 25 23. that hee may learne not willingly to speake that which hee perceives is not willingly heard It is one note of a Citizen of the holy Citie not to take up an evill report against his neighbour not onely not devise it nor to vtter it but not to give eare to it Specially let magistrates take heed that they bee not abused by Sycophants to trouble innocent men Putiphar was abused by his wife so and put his faithfull servant Ioseph in prison David falsely accused to Saul was persecuted by him 1 Sam. 24 10 Wherefore givest thou eare to mens words that say behold David seeketh evill against thee David himselfe though hee had vowed otherwise in the generall Psal. 101 5 against such persons as privilie slander their neighbour yet hee harkened to that pickthanke Sheba gave away Mephibosheths lands to him 〈◊〉 Sam. 16 4. Not but it may be lawfull in cases to receive informations against offenders 1. When it may profit them unto reclaiming and amendment 2. When it is expedient for him that heares to bee told when there is daunger of injurie Gedaliah was to blame not to make use of that intimation of Ishmaels purpose to kill him 3. Necessarie for him that speakes when silence would make him accessarie to the thing concealed â—roâ— 29 24 He that heareth cursing and declares it not Leuit. 5 1. I restore if I haue taken any thing from any man Hee forsakes his speciall sinne upon conversion so is it in repentance that as genorally there is a turning away from all sinne the will that was turned away from God and his Law Rom. 8 7 is now turned againe thereunto So from the speciall sinne whether the sinne of a mans calling as it is here or some other that reignes in the soule above other As the Pharisees great sinne was rapine and covetousnesse and our Saviour exhorting them to repentance bids them sell that which they have and give almes which should testifie their conversion Give almes of that you have and all shall bee cleane to you Not that almes is infallibly a signe of grace but repenting and being changed from covetousnesse to liberalitie they would bee turned also from all other sinnes in will if they considered the daunger of that sinne and seeing the remedy in Christ to beleeve in him unto forgivenesse the Spirit of Christ would purifie their hearts by faith and all should bee cleane to them Shewing mercie in due order first to their owne soules in beleeving in the Lord Iesus and repenting towards God their sinnes and so proceeding to bee mercifull to others in releeving them with their goods they became cleane and all cleane to them Luke 11 41. The worke of the Spirit is first in killing the root of every sinne that nature corrupt hath not that force unto any knowne sinne that it had and giveth new nature and holy disposition to all righteousnesse and inclination to Gods Law But in speciall it breakes the power of the maister sinne as it is in renewed repentance one speciall sinne is forsaken and men dwell upon the undoing of it yet it renewes the repentance of other sinnes So in repentance imtiall when a man first setts his feete into Gods way some one sinne that he hath beene specially a slave to 1. Which hee hath specially lusted after 2. Whereby hee hath beene specially foyled 3. Which God setts specially on his conscience upon which his thoughts specially attended for which hee specially hath striven as Herod strive for incest adding to other and above all putting Iohn in prison for reproving him for it it lay upon his conscience above other sinnes as that speech full of feare testifieth This is Iohn whom I have beheaded Hee that is entred into his rest hath ceased from his owne workes as God did from his Heb. 4 10. Hee that hath suffered in the flesh ceaseth from sinne 1 Pet. 4 1 2 To live no more after the lusts of men but after the will of God There is such repugnancie betweene our lusts and Gods will Gods governing of us by his word and Spirit and our â—arnall dispositions and affects that hee workes not in us but in our rest and ceasing from sinne and this from the example and virtue of Christ. It may move men to examination of their conversion whether as all sinne so specially they are turned against their speciall sinne If as for all even sinne of nature Psal. 51 they in pentientiall exercise are humbled for their most reigning and raging sinne thus we finde some of Gods Servants to have some one thing trouble them above all the rest As Pauls blasphemie and persecution of the Church 2. If old customed sinnes plead and prevaile nnto some acts whether the hatred greife strife with care bee not more stirred whether prayers for confirming grace bee not earnest specially against it Whether in matter of rejoycing it doe not make a man see specially and confesse his unworthinesse of any good from God The act of the speciall sinne is ceased is that enough to proue conversion and that a man may conclude I am the Child of Abraham There may be a changeing of a mans wayes that is but to change with the Devils chaunging of his temptations and that either when hee perceives a mans conscience holds him specially against some speciall sin which it may be some sickenesse or other affliction hath made him vow against or his constitution or age according to which men are subject to sinne in some particular more than another fitts not for the former sinne So a man may leave one master sinne and take another to serve in speciall manner as to forsake sinnes of spirit as error and to bee held of sinnes of the flesh 2 Pet. 2 18. In speaking swelling words of vanitie they beguile with wantonnesse through the lusts of the flesh such as were cleane escaped from them that are wrapt in error And so on the other side such as the Divell cannot hold longer under the grosse sinnes of the body hee leads them in superstitions and great sinnes of the mind 2 Tim. Thus is poperie the Divells advantage by Gods just judgement to make it the refuge of the unconscioÌ„able specially monied men that can buy the abundance of other mens merits to supply their wants and serve the Pope as Luther professed he did of a kind of conscience such as he made to himselfe by the Divels motion 2. There may be an externall reformation in many things the acts of sinne cease for a time corruption driven up into corner but yet possesseth the soule and holds the man still in his uncleanesse his
disquieting the heart Esay 51 12 Who art thou that thou shouldest feare c. Marke 4 40. 3 It where great injurie to God a hatefull unthankefullnesse to be carelesse of receiving such mercie or stirring up our selves to get it when wee know God giveth it Esay 56 2. 1 Iohn 5 9 10. Iohn 14 11 Beleeve mee at least beleeve mee for the worke sake I am bound to beleeve God testifying to my heart that I am in grace and to rest in his testimony not to neglect it I am more bound when by his workes hee proves his authoritie to commaund me My sinne is greater if I doe not Iohn 15 Else they should not have had sinne Workes within are great witnesses 3. It is expedient it is of great profit to a man to know that hee is in grace 1. To justifie the ministerie under which hee hath gotten life 2 Cor. 3 2. 2 Cor. 5 11 and 13 5. 2 To worke love to God for love knowne 1 Iohn 4 10 16. 3. To doe God free service without servile feare as our dutie is Psal. 2. With feare that hath rejoycing in assurance of his favour and so without feare Luke 1 74. For inforcements by love to give our selves to God Rom. 6. Rom. 12 1. To dye to our selves 2 Cor. 5. Gal. 6. whereby I am crucified to the world and the world to me By Christ. 4. For sufferings for Christ knowing what his sufferings for us hath made us to bee possessed or in hope of after wee suffered a little Rom. 5. Heb. 10 34. 5. For putting on graces meet for such as are so much above others bound to God and therefore to doe as becomes them Exhortations have their ground from hence that they are and know themselves to bee in such a state Coloss. 3 12. 1 Thess. 5 8. 4. It is granted to most of them that are in grace to all before their spirit bee called for to returne to him that gave it to know that they shall bee saved The sending of the Angels to bring them to heaven implies some certificate of it from God to their soules as at Christs comming the just know their sentence and are filled with joy at the immediate signes of the judges comming before they heare it Iohn writes generally signes to know that wee have eternall life 1 Iohn 5. It may provoke such as know not yet their gracious estate to seeke and wait till God come to them and manifest himselfe as Christs promise is to them that love him Iohn 14 21. God denying this knowledge supplyeth it by giving other grace for good to his though hee shew himselfe an enemie to trust in him against sense to give him glory of truth in that hee hath said and done He brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it This day Who knowes what a day may bring forth Conversion though an admirable worke a supernaturall change yet is it quickly done when God will put forth his power unto it This day As Christ our Saviour bare witnesse of the grace of Zacheus and the day in which hee received it so wee are in a speciall sort as wee can take notice to Gods prayse both of our grace and the time when it pleased God to come to us with salvation or any speciall good God appointed dayes of remembrance of his benefits three times in a yeare which hee called his feasts Levit. 23. He is pleased to make some dayes memorable by soâ—e speciall worke in them That they are singularly dayes that the Lord hath made as in the creation God would have his workes distinctly set downe upon such a day such things made that wee might more distinctly meditate them to his glory Gen. 1. So he would set certaine dayes to the delivering or conferring some speciall good upon his Church and keepe his day without fayling and such a day was to bee remembred for ever Exod. 12 41 42. and 13 3 9. Psal. 118 24. The day in which God set David in his kingdome and delivered his Church hee calls a day that the Lord hath made wherein they will rejoyce and bee glad The scripture makes mention of evill dayes and good dayes evill when the Divell in a speciall sort is permitted ordered to tempt Gods servants either with inward or outward darting at them to wound them if hee can to kill them flesh and soule Daungerous and fearefull to the weake servant of God but hee armed with the whole armour of God and resisting in the Lords might standing with victory it is a day to bee remembred as that Father confesseth there was opportunitie there wanted temptation there was temptation there wanted opportunitie there was both opportunitie and temptation and the Lord delivered mee Such dayes are to bee remembred to Gods prayse There be dayes set by the enemies of Gods Church sometime to destroy and root it out that their names be no more in remembrance the Lord discovers their lot and their plot and turnes all upon their owne head that the net hath catcht themselves they fall into the pit they digged the wicked is snared in the worke of his owne hands the followeth Higgaion Selah A double noting Psal 9. as greately to bee meditated As in that particular betweene Haman the Iewes adversarie and Mâ—rdechai and the people the day determined for their destroying utterly was turned unto a day of their deliverance and destruction of their adversaries by that God who turnes kings hearts which way he will as men turne the course of rivers and streames Ester 8. 17. It may warrant and incourage unto the keeping of some dayes in a speciall thankefullnesse to the Lord for some speciall benefits received thereon As Herod kept his birth day without blame but by the abuse They kept the feast of the dedication of the Temple at which our Saviour was as it seemes Iohn 10 22 23. with approbation The Sabboth wee keepe seemeth therefore to bee chaunged from that seventh which was for remembrance of finishing Gods worke increation to our seventh in remembrance of restoring of all things by Iesus Christ and is therefore called the Lords day Revel 1. Not onely as author of our keeping that day but referred to the remembrance of his worke Mordecai by decree established the keeping of the memorie of the Iewes deliverance every yeare two set dayes together the 14 and 15. of the Moneth Adar 〈…〉 ster 9 21 22. If dayes of deliverance and birth and benefits specially concerning our temporall life bee so warrantably observed and remembred then dayes of our spirituall eternal deliveraÌ„ce new birth unto a life that lasts for ever much more Alwayes ought wee to be thankefull but specially remembring the day in which salvation came to us if men and women keepe their wedding day yearely why not the day of their espousing to Christ The Apostle reproves such observation of dayes as
shee shall bee more glorious by the holy Trinitie till she attaine the perfection of glory In regeneration wee live in the Spirit that life which is eternall 1 Iohn 3 15. So as never to dye Iohn 11 26. We are partakers of the first resurrection raised to a glorious and immortall life the life by Iesus manifest in our mortall flesh 2 Cor. 4. Which life Christ came for that wee might have it and that wee might have it more abundantly Iohn 10 10. Wee are saved by the renewing of the holy Ghost The exercise of this sanctification is partly in repentance which is unto Salvation as Christ came to save sinners so to call sinners to repentance Repentance and life are coupled together Act 11. Whom God would not have perish hee will have come to repentance 2 Pet. 3 9. Seeing whom Christ saveth hee sanctifieth it should move us to examine our selves about sanctification which is salvatioÌ„ or glo rification begun It is of that necessitie that al the unsanctified are excluded Math. 18 3. Iohn 3 3 5. Heb. 12 14 Revel 21 27. The inheritance is appropriated unto Saints the Scripture thrusts it into their bosome and pinnes it as it were on their sleeves Act. 20 32 and 26 18. Eph. 1 18 Coloss. 1 12. There is no sanctification singular but in union with Christ Who as the head giveth life and influence of grace onely to his body Eph. 1 22. Heb. 2 11. Titus 3 6. Whatsoever civill vertues a man have as the yongman that Christ looked upon and loved What temporary reformation or common sanctification so called in respect of some materialls or dispositions not brought forward to sanctification singular being not by spirituall union with Christ is no degree of Salvation Therefore to know true sactification con sider the singularitie of it Math. 5 20. Except your righteousnesse exceed c. 47. What singular thing do you 48. Yee shall therefore be perfect as your heavenly Father is perfect By imitation of God suffer not this one vertue of loving your enemies to be wanting in you This perfection is the singularitie of sanctification Not that any man attaines to absolute perfection in this life Philip. 3. I am not alreadie perfect Wee have sinne wee doe sinne all in many things but there is in the sanctified a perfection of sinceritie their heart is good and honest which God calls perfect 2 Chron. 15 17. The heart is whole with God not devided spoken in comparison of hypocrites whose heart is not whole Psal. 78 with the Lord they are double minded Iam. 1 and 4. They are true in their heart have their conversation in simplicitie and godly purenesse 2. Perfection of integritie they have the seedes of all vertues in them though yet they are not growne up They have the perfect nature of Christians though they be but babes in Christ 1 Cor. 3. They have a new man in them Newnesse of Spirit in which they serve God Rom. 7. The spirit soule and body sanctified in measure They respect all the commaundements given to them Psal. 119 Towards all persons God their neighbour themselves They have compleatnesse in their actions they have the needfull parts of a good worke and right matter a right principle out of which they worke saith purifying the heart working by love a right end Gods glory the edification of men c They hold on and contend towards perfection in degrees Iob. 17. It is not thus with the Hipocrites 2. Consider their difference in sinning the Godly sinne not they cannot sinne 1 Iohn 3 9. Grace freeth them from the reigne of sinne that they serve it not it giveth an inclination and disposition to the will that it resists the will of the flesh as contrary so in their sinning they are rather patients than agents they worke none iniquitie Rom. 7. Leads mee captive to the Law of sinne It is not then I that doe it but sinne dwelling in mee which appeareth in their striving mourning complaining of sinne in them purging or purifying of themselves constantly desirous to be freed utterly from sinne Temptation is said to take them 1 Cor. 10 13. And to be but humane not sought out of affection but taking advantage of humane infirmitie Humanum quiddam non nihil ipsos esse passos dicit Galat. 6 1. If a man be preoccupate in any offence Ex subito motu passionis ignorantia seu infirmitate Hee speakes of sins into which a man falls not wilfully or of set purpose but of infirmitie beguiled by the Devill or the flesh the deceitfullnesse of sinne like men to sinne is of two sorts by surreption or disease By constitution and habite which bring forth actions corrupting loosing that common Sanctification which they had by their common calling into out ward covenant with God and became holy in profession before others that were not so called Which aggravates their sinne above theirs that were never called by Gods Name Deut. 32. Three things Moses chargeth them with 1. Corrupting themselves 2. Contracting spotte 3. Habite or constitution perversenesse sinning of full will frowardnesse wicked men are noted of their frowardnesse they sinne of full enmitie and maliciousnesse of will Consider a kind of force in the Spirit sanctifying to do knowne good The Spirit within me compels me Iob 32. Ier. 20. It was as fire shut up in my bones I was weary with forbearing I could not stay Downe goeth the power of the flesh the dore is open for Christ to come in and the grace within will not bee shut up but breakes forth unto the workes of righteousnesse 2 Cor. 5. The love of Christ constraineth us For we thus judge c. Psal. 116. What shall I render All his benefits are upon me Psal. 56 12. Thinke upon me O God As wickednesse proceedeth from the wicked so righteousnesse from the righteous such are noted of the working of righteousnesse it will declare it selfe in a mans life if hee have any sanctification in him â—f wee live in the Spirit let us walke in the Spirit Gal. 5. 2. Let such as the Lord hath sanctified rejoyce and bee thankefull they are entered already on some part of salvation which assures them fullnesse from Gods faithfullnesse 3. Christ saves by his Spirit in leading preserving the sanctified unto salvation hee keepes them that they cannot loose it Deut. 33 3. All thy Saints are in thy hands This effect of Gods speciall love to his Saints distinguished from hypocrites by this worke of grace they are his Disciples and humbly and attentively heare his words notes that after God hath received people into favour he takes them into sure custodie for Salvation they are all in his hands and who can pull them out none as Christ saith Iohn 10. I will give them Eternall life no man shall pull them out of my hands 1 Sam. 2 9. Hee keepeth the feete of his Saincts Prov. 2. 7 8. He is a shield to them that walke