7 25. The life and kingdome and glory of Christ are destinated to this end as their scope the salvation of the beleevers not onely by his kingly power but by execution of his preistly office in glory making requests for us thus the Apostle comforts the Elect of God beleeving in Christ Rom. 8 33. 34. Against feare of condemnation yea of accusation to secure them of salvation And to lay the comfort downe in the best force of it whereas the direct opposition is of accusation and Christs patronage or intercession of condemnation and Gods justification but hee makes a traiection willing to fence Gods Children from the toppe to the bottome and to arme them with such confidence as may chase away to the furthest anxieties feares Hee gathers more emphatically that they are not obnoxious to any accusation of guiltinesse that may hurt them before God by Gods justifying of them then by Christs intercession for the way to judgement is shut up aforehand when the judge hath pronounced them just and guiltlesse clearing them from all faults that any would lay to their charge And so in the second opposition It is not to bee feared that they should bee condemned for whom Christ by his death hath satisfyed divine justice and expiated their sinnes to prevent that judgement of God and by his intercession not onely abolished death but brings their sinnes to bee forgotten so as never to come into account How doth Christ make intercession now for us being in heavenly glory in his humiliation hee prayed for us Iohn 17 20. For all which shall beleeve in him through the word of the Apostles doth he so now Being our high Priest it is his office still to pray for us as it were by name whereof the high Priest under the Law was a type who going in to the most holy place had by appointment the names of the Children of Israel in the names of the tribes under the heads were all contained So answering to the type Christ is entred into the true holy place into the very heavens within the veile Heb. 6 20 and 9 24. Not in his owne name onely but in the name of every particular beleever Exod. 28 12 Hee shall beare the names of the Children of Israel before the Lord upon his shoulders for a remembrance that hee might remember them to Godward and for this there were two Onix stones set and imbossed in gold and in either stone sixe names graven according to the names of the Children of Israel He had also in his Brest plate foure rowes of stones three in every row with the names of the twelue tribes to beare them upon his heart when hee goeth into the holy place I doe not say I will pray for you Christs intercession considered whether as vocall The praying of Christ in heaven may bee understood this presenting his humane nature assumed unto unitie of person with the Sonne of God unto his father for that end to save his A body hast thou ordained me By the which will we are saved by the offering of the body of Christ. 2. Setting his merit of obedience to the Law and crosse in the sight of God for remembring him of them whom hee hath reconciled Though God suffers not oblivion of those whom he hath justifyed yet thus Christ mediates for them still by presenting to God his sacrifice his obedience for them with the everlasting vigor and merit of it 1 Iohn 2 2. 3. As God declaring his will as man desiring of God that as his sacrifice is of a sweete savour so they that beleeve in him may be such by the merit of it in his acceptance he delightes in them his love and pleasure is in them 4. And as the incense and sweete perfume ascended and gave a sweete smell so the workes and specially the prayers and prayses of the faithfull through the odour of his sacrifice and the intercession of Christ are sweete to God Thy voice is sweete Cant. 4. How much better is the savour of thine oyntments than all spices Thy lipps droppe honie combes and thy plants are as an Orchard of Pomegranets and sweete fruites and with all the cheife spices in themselves they are not so sweet but in Christ who obtaines by his intecession pardon of the corrupt mixture as the high Priest having on his forehead a plate of pure gold with this graven in it Holinesse to the Lord that hee might beare the iniquitie of the offerings which the Children of Israel should offer in all their holy offerings to make them acceptable before the Lord Exod. 28 36. 38. 2. As Christ saveth by his merit so hee saveth by his Spirit and efficacie application of his merit It is required that unto the enjoying of benefits purchased by Christ we bee first partakers of and possessed of himselfe Here is the comfort of a soule that the testimonie of God is within it so as it can truly say my beloved is mine We must bee in Christ before hee bee to us that which hee is made of God 1 Cor. 1 30. Hee is the Saviour of his body Ephes. 5 As the woman is first possessed of the person of her husband and thereby becometh partaker of his dignitie and riches The promise of blessednesse is made to Abrahams seed not seedes That is Christ Gal. 3 16. We must be parts of Christ as the seed before wee bee blessed v. 29. Vnto this 〈…〉 ion with Christ there bee certaine joynts and bands Coloss. 2 19. As the members of the body are tyed to the head These bands by which the Elect are tyed to Christ are the Spirit and faith Children that cannot actually beleeve are united to him as to their head by an unspeakeable way by his Spirit so as they are of his body of his flesh and bones one spirit with him Ephes. 5 30. 1 Cor. 12 13. They that are of yeares and capable of faith are knit unto him by the Spirit and faith To both Christ is given of God Who is the gif◠of God in two respects 1. As hee was sent into the world to worke our redemption so God loved the world that hee gave his Sonne Iohn 3. and Rom. 8. Hee gave him for us all to death Secondly particularly unto union with us that is in our calling by the first our redemption was wrought by the second wee enjoy him and all things with him Rom. 8 32. And this gift of Christ is the cause why God first before wee seeke it giveth us faith By his merit and on his behalfe it is given us to beleeve in him as also to suffer for his name Philip. 1. And because we cannot beleeve unlesse wee be chosen to it faith is of Gods Elect the Election being in Christ. For execution of the decree saith is given to them that are given him as the hand to take hold of him as the mouth to take him in to dwell in us for life and nourishment
propounds himselfe to them as a God of anger at whose presence the earth is burnt up the hills melt the mountaines quake that there is no standing before his indignation Nahum 1 2. c. Can thine heart indure or thy hand be strong in the day that I have to deale with thee Hee takes upon him in their punishment to be as some wilde beast Lyon or Beare robbed of her whelpes tearing in peices without any possibilitie of deliverance Psal. 50. 22. Hos. 13 8. 2. Speedie repentance hath more certaintie First because hee that deferres knows not whether his soule shall not bee required before the next day Luke 12 20. Iames 4 14. Boast not thy selfe of to morrow thou knowest not what a day may bring forth Prov. 27 1. There is no altering of a mans state when hee is dead hee receives the proper things of his body according to that which hee hath done in the body 2 Cor. 5 10. The night commeth when none can worke Iohn 9 4. The sentence of the judge is unalterable the doore once shut there is no opening of it And if a man live long it is not certaine that God will not reject him for receiving the gracious offer of reconciliation in vaine The branch that brings not fruit in the vine is cut off Iohn 15 2. He is in danger of the curse as the ground that drinks in the raine that often falls upon it and brings forth thornes and briers Heb. 6 8. It falles out in the just judgement of God that they who would not repent and beleeve afterwards cannot not onely by naturall inabilitie but by spirituall plague of blinding and hardening Iohn 12 and tradition to Satan Their Sunne goeth downe at noone the houre of vengeance is come 2. If it be long differred till a mans death bed it will bee some doubt whether it bee not extorted and of meere selfe love and onely to serve a mans owne turne it will want time to try the truth by the perseverance of it But when a man timely and speedily upon the discovering of his sinne or understanding his dutie yeelds up himselfe to God when temptation and opportunitie and abilitie to sinne and all concurres it is likely that his repentance and obedience is of conscience towards God for the lothsomenesse of sinne and the love of the purenesse of Gods Law which is in his owne heart made certaine by the time remaining in his life which hee spends in the doing of Gods will whereas some repent their repentance and returne with the dogge to his vomit a foole to his folly the divell re-enters and strengthens himselfe in his possession It may be an exhortation to young men to take the yoke of God upon them in their youth whensoever God will bee pleased to call upon them not to delay but in haste to Gods service follow him Who can tell whether God will call againe and should it not seeme enough in our eyes that God whose enemies wee are by nature whom wee provoke by sinfull deedes so greatly should once call us from hell to heaven from a state of wrath to a state of friendship and tender love to the adoption of sonnes heires of God and coheires with Christ Is it meete to deliberate and take time to answer such a gracious calling Bartimeâ—s being told that Christ called him threw away his cloke arose and came to him Marke 10. 50. Cornelius commanded to send sor Peter to the end hee might heare of him words whereby hee and his house should bee saved at the depernure of the Angell that brought the message sent to Ioppa for him Act. 10 7 8. We count it unreasonable in a man whom wee have moved in matter of his owne great good that hee neglects it and are ready to resolve that he shall never be moved in it more for us It is good saith Ieremie that a man beare the yoke in his youth Lam. 3 27. That corrupt nature be corrected betimes before sinne grow strong by habite and it is a great benefite to bee accustomed to good from his youth it will both continue and bee more easie in his age having beene continually exercised in it Prov. 22 6. It will make his old age comfortable and full of blessing He that gathers in summer is a child of wisedome Prov. 10 5. He hath made his provision in the fit season shall be wise in his latter end It is a great ease in age to bee free from the heart bitings that are in remembrance of the unprofitablenesse or rebellions of the youth Iob complaines that God makes him to possesse the sinnes of his youth Iob 13 26. Sinnes pardoned and not remembered any more with God may returne with fearefull vision and make a man forget a while what he hath received from God in apprehensions of his maiestie and holinesse or in times of great afflictions or after falls into some fowle sinne that brings others to remembrance Psal. 25 7. Remember not the sinnes of my youth nor my transgressions saith David with some conscience of guiltinesse though heee had received forgivenesse hee doth not therefore mention the sinnes which hee committed when hee was a young man as not being couscious to himselfe of any new fault but with this consideration that hee began not now of late to sinne but long agoe even from his youth hee had heaped sinne upon sinne and so is bound in a greater guiltinesse Youth is an age of lusts the affections are then most boyling to Timothee a godly young man doth Paul give warning of the lusts of youth to avoid them 2 Tim. 2 22. Solomon notes youth of rebellion in sinne as if whatsoever bee said to the contrarie the young man will sowe his wilde oates Walke in the wayes of his owne heart and sight of his eyes against which hee opposeth the remembrance of the judgement to come when all must be accounted for unto God even every moment of time how it hath beene spent every idle word and the condition of the judge considered to bee bowed no way from right judgement not by feare of any for hee is Almighty nor by mercie for hee is most just not by error for hee is most wise and the many witnesses thought fellowes in sinne the conscience of the sinner opened as a booke wherein all hath beene written which hath beene dono The divells which have prevailed in temptation and then accuse requiring them of the justice of God unto punishment the judge himselfe opening his booke of eternall memorie reciting all thoughts and indevors and by a divine force reducing unto every mans memorie his workes so with marveilous celeritie all and singular bee judged at once and together and then the stabilitie of the sentence not to bee revoked for the evidence of the fact and the efficacie of the judge with the diffidence of all helpe There is no power of resisting no place of repenting no time of defending no facultie
that beholding the rich grace and abounding mercie bestowed upon them they may not despaire but hope to finde like mercie seeing possibilitie of Cure notwithstanding the greatnesse and number of their sinnes with the greatest strength of corruption David healed saith it shall embolden others to come unto God for safetie taking the opportunity of time when he may be found Psal. 32. 6. Which may serve to correct our dullness and negligence in beholding the workes of God and stirres us up to give our selves to observe the vertues of God in them as his wisedome power goodnesse mercie c. Psal. 107 42. Let them 〈…〉 t are of upright judgment behold and marke the testimonies of Gods providence and take great pleasure thereof but contrariwise let all the wicked being convicted stoppe their mouth verse 43. Who is wise according to God that hee may with understanding observe both dili 〈…〉 and deepely these great and excellent matters which the Lord worketh It is a complaint of the smallnesse of the number of wise men that with earnest consideration behold Gods workes and sheweth withall that by reason of the excellencie of them a man had neede to imploy all the power of his body and mind to the comprehension thereof A man may in the converted from great sinnes see such expressions of love and thankefullnesse such rare humilitie such labours of Christ that may humble him and shame him to see how hee is cast behinde Seest thou this woman Luke 7. 44. There was a man named Zacheus This makes for the certaintie of the story that the name of the person is set downe it may bee also for honour as Christ is said to call him by his name Zacheus come downe for to day I must abide at thine house hee speakes to him as familiarly knowne It is said of Christ the good sheepheard that hee calls his owne sheepe by name Iohn 10. 3. which declares his particular care of them Some hee mentions by name long before they be that it may be knowne hee is the Lord as hee saith to Cyrus Esay 45 3. So hee declared his divinity in naming Iosiah long before hee was in being to reforme religion 1 Kings 13 2. and to exec 〈…〉 his judgment upon idolaters promising and threatning what pleaseth him and in his owne time performing it he calls some by name as choosing out of the number of other men and makeing them eximious of his meere grace as hee saith to Moses Exod. 33 12 17. It pleaseth him to honour some by leaving upon record their grace and the workes of it in divine storie thus Heb. 11 2. by saith our elders obtained a good report not onely were they approved of God but testified of in his word that they pleased him and though this honour cannot now bee looked for yet a blessed memoriall is still a reward of a fruitefull faith Proverbs 10 7. Their remembrance shall bee acceptable honourable and everlasting Psal. 112 6. Esay 65 15. But Zacheus his sinne is mentioned in his story and so of others is not the staine of that enough to hinder the honour of his name God forgiving their sinnes takes away their rebuke their sinnes are not mentioned with imputation their repentance and workes testifying thereof are so considered with them that they are no more to their discredit in the hearts of good men specially but their cōscience yeelds them approbation for their repentance and fruites of it and they are honourable Esay 43. And if it were that all mens deedes should bee knowne to every one in the day of judgement both good and evill whether the judgement bee vocall or mentall yet their faith and repentance being knowne with their sinnes would speake for them to the conviction and confusion of unbeleevers and impenitent sinners Which was the chiefe among the Publicans Publicans were such as served the Romanes buying in great and gathering the Emperours tribute of the Iewes subjected to him they had diverse societies and diverse Maisters over them it seemes Zacheus was chiefe of the societie that met at Ieri 〈…〉 It is not mentioned how he came to that greatnesse but it seemes he was of witty invention to finde out wayes to obtaine his owne ends wise after the world and such not straitned in their conscience may God permitting raise themselves to greater dignity and estate than plaine and downe right honest men As a cage is full of birds so are their houses full of deceit therefore are they become great Ier. 5. 27. Antiochus a vile person when they gave him not the honour of the kingdome obtained it by flatteries and working deceitfully became strong with a small people to doe that which his Fathers and his Fathers Fathers had done Dan. 11 21 23 24. Frauds illarts so succeed sometimes by the providence of God that the godly are astonished and some of them sollicited to defection till they go into the sanctuary of God and learne what is the end of such men that hold fast their sinne It is certaine that greatnesse and goodnesse are separable iniquitie may serve a mans turne to lift him up though it can give no firme and stable setling Prou. 12 3. A man cannot be stablished by iniquity And hee was rich The mention of his riches in his calling occasions this note that riches hinder not from comming to Christ when God will put forth his power to call men to him though our Saviour saith that they are hardly saved that are rich and with men it is impossible easier for a Camell to goe through the eye of a needle yet hee saith it is possible with God conversion is a worke of his omnipotencie Ephes. 1 19 20. above all facultie of nature and having such impediment of corruption and sinne as no power but almightie can remove to which nothing can bee too hard he can make a Cammell goe through the eye of a necle dilating the eye or attenuating the body of the cammell The Apostles negative not many mighty or noble or wise after this world 〈◊〉 mits an affirmative some such are called and implyeth that even of the best ranke in the world some should submit them selves to Christ 1 Cor. 1 26. David saith The fat of the earth shall eate and worship as well as the leane and poore that are ready to dye whose life was thought past recovery Psal. 22 29. Iames calls not onely the poore man to rejoyce in God exalting him by his calling him to high dignity but the rich man also whose minde the Lord makes low and humble Iam. 〈◊〉 9 10. Yet its true that riches are by abuse through the corruption of man occasion of damnation to many The woe of our Saviour to the rich and the calling of them to weepe and howle for their miseries to come upon them declare it First they become hinderers of their answere to God calling them The doctrine of Christ that no man
could serve God and riches though hee said not no man can serve God and bee rich yet they that heard it and were covetous derided shewing the common judgement of covetous persons to bee against Christ therein Let ministers studie never so painefully preach never so diligently exhort never so earnestly unlesse God put forth his power mens hearts will go after their covetousnesse Ezech. 33 33. Some that seeme halfe willing to accept of the gracious invitation of God and with the rich ruler would do something to obtaine eternall life yet have their desires to heaven overruled by the desires of the world which are stronger in them Mat. 19 16 22. Luke 14 18. Mat. 22 5. Indeed making light of the divine calling in respect of the things present and some having in some sort submitted themselves to the Gospell unto a kind of disposition towards grace a beginning of the worke of the word in them towards conversion by deceitfullnesse of riches choke all and it never comes to any ripenesse Math. 13 22. Secondly some in getting 〈◊〉 seeke death Prou. 21 6. Treasures gathered by a deceitfull tongue are vanitie tossed too and fro of those that seeke death Though death bee not the intent of the agent it is the end of the action When men will bee rich they make haste to it and cannot bee innocent Prov. 28 20. They fall into temptation are overcome of it and into a snare wherein the Divell holds them fast that no inferior power but the power of Almighty God can get them out And into many not onely foolish but pernicious lusts not only keepeing no measure in desire nor respect of their person state and dignitie but so mad and furious is the lust that they ruâ—â—e themselves both into temporall and eternall dangers drowned in destruction and perdition 1 Tim. 6 9. it is a mother sin the root of all evill they have swarmes of sins in them as idolatry Eph. 5 5. making sufficiencie of things his trust his joy as the rich man that called his soule to ease and pleasures because hee had enough for many yeares Iob standing upon his integritie by the grace of God protests against confidence in the wedge of gold and rejoycing in the greatnesse of his substance Iob 31. 24 25. and in serving riches as his Lord so as God hath no service of him his utmost scope is riches so it is the God he 〈◊〉 Iames calls them 〈…〉 ulterers and adulteresses Iam. 4 4. setting their love upon this world they breake covenant of wedlocke with God and set up another in their hearts so as they have not the love of God in them 1 Iohn 2 21. As a wife that doth her husband some service outwardly but her heart is after other lovers so is their service to God without heart which is exercised with covetous practises 2 Pet. 2 14. even Sabbath day and all Amos 8 5. even in Sermon times Ezech 33 33 they sticke not at fraud and overreaching nor oppression Iam. 5. 4. Hab. 2 12 To increase that which is not theirs and to lade themselves with thicke clay so greedy that for a small gaine they will transgresse Prou. 28 21. And hire out their tongues for vile uses even to slay soules that should not dye and give life to soules that should not live Ezech. 13 19. making merchandise of the soules of men through covetousnesse 2 Pet. 2. 3. some erre from the faith leave the right which they have seene to goe astray and pearce themselves through with many sorrowes which rise from diffidence and distrustfull thoughts of God conscience of sinnes a most unwelcome and unsavourie foretast of their punishments in hell into which they doe plunge themselves by deceit 〈◊〉 â—ages Iude verse 11. thus 〈◊〉 seeke death in getting them Thirdly there is hurt to the possessors of riches in an unlawfull and sordid keepeing of them Eccles. 5 13. The curse of sparing more than is meete that is when they spare that which they should give either to the poore for refreshing of their bowels or to the preachers of the Gospell to be helpers to the truth or to the magistrates in recompence of their ministring under God for their wealth c. is not onely poverty but that with imputation of the sinne so as they shall have judgement mercilesse Iam. 2 because they shewed no mercie The Law stands in force against unjust persons It is reckoned among the sinnes that made the house of Iacob to fall their Land was full of silver and gold and there was no end of their treasures Esay 2 7. Both because they like the heathen had a damnable confidence in their abundance and such wicked covetousnesse as their hearts were so set upon their riches that they had no care of the poore or other good workes whereunto they should have beene applied Iames holds rich men in a terrible expectation of vengeance for the hording up of their riches so as they corrupt their garments are moth-eaten their silver and gold is cankered the rust of them shall bee a witnesse against them and eate their flesh as it were fire their consciences shall torment them with the memorie of their inhumanity in keepeing by them unprofitablie the creatures appointed by God unto mans use and so they have heaped treasure for the last day provided unto the last day of their life how long soever neither sensible of Gods providence nor of the uncertaintie of their life they heape up wrath against the day of wrath Iames 5 3. Fourthly riches also further the damnation of some in spending upon inordinate lusts some in a carnall zeale spend much upon false worship and false worshippers Ezech. 16 17. Hos. 10 1. Some on fleshly lust and lifes pride which is not onely damnable but damning when men make it the scope and utmost end of their life 2 Peter 2 13. They shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day time Sporting themselues with their owne deceivings Counting their felicitie to bee in pleasures of the senses they regard not the time and judgment after this life As it is said of the rich man who being dead was in hell torments that hee in his life time had his good things purple and fine linnen and sumptuous fare every day Luke 16 25. 〈◊〉 remember that thou in thy life time receivedst thy good things The cause of his torment was not that he received good things in his life time for so Abraham that is brought in speaking to him had done but the force lyeth in the pronoune thy Things with him the onely good such as hee made his full receit and whole portion though hee were a Iew the sonne of Abraham had Moses and the Prophets inviting him to the studie of eternall life he regarded it not this condemnes him The Apostle joynes these two together whose end is damnation whose God is their belly
habituall â—race bee in their hearts as the grace of magnificence and magnanimitie yet the want of abilitie unto their acts hinders the exercise of the habite till God give it and then they doe great workes Abrahams meeke and gentle mind had not appeared so much in giving Lot his choise to goe to which hand hee would for peace sake if he had not beene so rich neither had Ioâ—s patience in great losses beene so exemplary if hee had not had great substance Wisedome is good with an inheritance Eccles. 7. 11. It is more to have riches with grace than to have it with poverty for though respect of persons is a sinne and to esteeme men after the flesh yet among men the wisedome of a poore man is despised and his words are not heard Eccles. 9. 16. Wisedome indeed makes a mans face to shine but poverty as a cloud comming betweene obscures and darkens it When a rich man speakes gracious words which hee may more freely speake as he thinkes he is more easily beleeved and the things hee commands are sooner put in execution which appears in Iobs double condition When his glory was fresh in him the eare that heard him blessed him and after his words men spake not againe they that heard were as it were altered at his words and hung upon his talke as upon an irrevocable judgement but being once dejected hee was despised and when God let loose his cord base persons let loose the bridle before him Iob 30. 1. 11. Which may bee to stay rash censure of rich men even because of their riches Eccles. 10. 20. Curse not the rich in thy bedchamber If he bee wicked yet God may suddenly change him and then his richs are an honour to him and hee an ornament to them as Ioseph of Arimathea who was an honourable counseller and rich and a Disciple of Christ Math. 27 57. It is said of Tyrâ—â— that her riches should bee 〈◊〉 holinesse to the Lord Secondly for such as dwell before the Lord resting upon him with sincere confidence and serving him with pure conscience Thirdly for food to eate sufficiently and for durable clothing Esay 23. 18. It is indeed a greivous sinne dishonoring the most glorious Christian faith to preferre wealth so as to set up profane men for it to despite ignominiously to use poore men for their poverty though rich in faith Yet when a private rich man and a poore bee both godly the rich may bee honoured above the poore without any injury and ought to be and the poore is to give place to the rich as being able by Gods providence to doe some good both to him and to many as some image of God in his sufficiencie and liberalitie who is set before us in the Parable of a rich man Luke 16 1. Verse 3. And hee sought to see Iesus who hee was This is the occasion of Zacheus his conversion his earnest and unconquerable desire of seeing Iesus it is questioned whence his desire was whether of himselfe or of the holy Ghost of vanitie to satisfie curiositie or serious with respect to Christ both as a great Prophet and the Saviour of the world which may bee answered thus First as there may bee like words and deedes that proceed not from one and the same principle so may there bee like desires Maries words and Zacharies differed not much How shall this bee saith she seeing I know not a man Whereby shall I know this saith he for I am an old man and my wife well stricken in yeares her inquiry was out of admiration to learne his out of unbeleefe looking to nature hee measured the promise by common course Abraham laught at such a promise Sara laught also hee out of the joy of his faith Iohn 8 56. She of unbeleefe which yet shee overcame Heb. 11 11. David did that which was right in the sight of the Lord Amaziah did so likewise yet not with like hearâ— 2 Chron. 25. 2. So for desires Paul desires Salvation Balaam desires Salvation Balaam of a pang of despaire Paul of love to bee with the Lord. A scorner seekes wisedome Prou. 14 6. a godly man seekes wisedome Hee of perverse affection this of sincere intention to understand his owne way Verse 8. That hee may possesse his owne heart holding it firmely in the truth Herod desires to see Christ but of curiositie of hearing and seeing something strange to please a corrupt mind but hee was not vouchsased either doctrine or miracle not to see a sparke of his heavenly glory and the flesh of his mind declared it selfe in his sending him to Pilate mocked and despised So certaine Greeks desired to see Iesus and sought to Phillip that he would helpe them hee taking Andrew with him told Iesus But there is no mention of the Greekes made by him in his answere but he applied himselfe to cal off his Disciples from vaine expectation of earthly glory discoursing of his death and the fruite of it of hating our lives in the case of confession Iohn 12 21 c. Secondly now the desire of Zacheus was greatly respected and succeeded unto his Salvation though nature may incline men to novelties and to desire the sight of such of whose excellent fame wee have heard yet the end of his desire shewes that it was of spirituall beginning being blessed with such a change of the whole man there began to bud some seede of Salvation in him hee was caried with a singular affection to Christ which was by some impulsion of the holy Ghost more than common as the issue declares the Spirit of the Father drawing him to the Sonne And wee may observe in it that God begins his good worke in small things sometimes hee begun the second Temple so as they that had seene the former despised it as nothing in their eyes altogether unlikely to come to any glorious accomplishment yet of these conteÌ„ptible beginings he brought it forth to such glory as with joyfull shout they declared their gladnesse and with heartie wellwishings desired that as his grace not mans strength had finished it so his favour would maintaine and defend it Zach. 4 6. 7 10. The prophesie Esay 42 3 applied to Christ sheweth how with wonderfull meekenesse and tendernesse hee should bring forward his kingdome out of small beginnings notwithstanding the hostile opposition of Satan and all his wicked instruments Math. 12 20. A bruised reede shall he not quench till he send forth judgement unto victorie A bruised reede what more fraile smoking flaxe what more easily extinguished Esay 43 17. They are quenched as towe saith the Prophet speaking of the hoast of the enemies of God he will as easily extinguish them for ever as wee quench a little towe yet if men be not wicked but have some beginnings of pietie in them how weake soever he will not despise them but cherish strengthen and increase them with marveilous inâ—ulgence and mercie
militant and gives not quiet setling to unbeleefe in the heart but dislikes and mournes for it when the arguments and appearances against their faith are such as they can scarce cleare and answere But joy is sowen for the upright in heart the mourners in Syon shall bee comforted Onely let such as seeke the Lord bee exhorted to rejoyce Psal. 105 3. Be joyfull all yee that are upright in heart Psal. 32 11. Taste the sweetnesse of the Gospell the savour of it is quickening 2 Cor. 2 14 16. To rejoyce in Christ is a dutie Philip. 4. It is also a promise Iohn 16 24. It is the end of the Gospell that in the blessed fellowship with the Father and his Sonne Iesus Christ and all the faithfull our joy might bee full 1 Iohn 1 3 4. The Apostles care was even in the greatest persecutions to finish his course with joy Act. 20 24. Intimating that no heavinesse should hinder the chearefull living and dying to the Lord of them who have consecrated themselves to him The beleevers are said to walke in the consolation of the holy Ghost Act. 9 31. It is their priviledge above the world that they have in Christs stead the Spirit to bee their comforter Iohn 14 16 17. They have the Father the God of all consolation who hath given us that beleeve everlasting consolation 2 Cor. 1. 3 with good hope by grace 2 Thess. 2. 16. And the Sonne they have whose consolations are answerable to their tribulations for him 2 Cor. 1. 5. Heavinesse may bee irregular even in godly men subiect to passions our Saviour reproves his Disciples for suffering sorrow to fill their hearts for that which if they had well considered it should have beene their joy Iohn 16 6 7. He blamed something the sorrow of his mother when she found him not in the company because ignorantly and ere she was aware she set her selfe against God Knew yee not that I must goe about my Fathers businesse It may bee disagreeing with the season which in the occasions it offerres calls to joy Neh. 8 9 11 12. It may bee blameable that it is not governed by judgement the thought of foolishnesse is sinne and that foolishnesse that comes out of our heart desiles us Marke 7. 22. Greefe and thought taking is reproved from the unprofitablenesse of it It belongs to prudence to order the affections so as they stirre not without good reason It may bee blameable for the hurt of it to the body a merry heart doth good like a medicine but a broken spirit drieth up the bones An heavie heart drawes backe the spirits and consumes the moisture and to the soule heavinesse in the heart of a man makes it stoope depresseth it as it were out of his place Prov. 12 25. By the sorrow of the heart the spirit is broken Prov. â—5 13 A man enjoyes not himselfe the spirits are so dulled as a man hath not perfect use of his senses Christs Disciples failed of their duty about inquiring of the state of Christ foretelling his departing from them None of you asketh me whither I goe but sorrow hath filled your hearts Iohn 16. when Moses brought a comfortable message to the people of Israel concerning their deliverance they hearkened not to him for anguish of spirit Exod. 6 9. It is required in Gods service that as it is with reverence in respect of Gods majestie so with rejoycing in his favour it is with more strength of spirit The joy of the Lord is your strength Neh. 8 10. Recollect the heart therefore to it selfe from the evils that provoke it to passion reproch it for offering indignitie to Christ in such dejection Why art thou cast downe O my soule why art thou disquieted within me O trust in God I shall yet give him thankes for the helpe of his countenance â—â—ould not our whole life be the keeping of a feast to the Lord in sinceritie and truth in remembrance 〈…〉 of that great deliverance by Christ our passover sacrificed for us 1 Cor. 5 7 8. To exhort them that have received Christ with joy to maintaine their joy The cause remaines still and it is a note of the house of Christ to hold fast the confidence and rejoycing of the hope firme unto the end Hebrwes 3 6. God hath given everlasting consolation through grace and the Commaundement is Rejoyce in the Lord alwayes 1. Digest well the promises they quicken 2. Forget not the consolation whether against miserable or sinfull infirmities 3. Remember the words of Christ spoken to this very purpose that his joy might remaine in us Iohn 15 11. 4. Draw waters with joy out of the wells of salvation constantly exercising faith in Christ and draw benefits out of him as a never failing fountaine with such refreshings as the thirstie receive water 5. Take heed to the conscience that it bee not offended with sinne fighting against the light and peace of it wounded it interrupts the joy but kept cleane it is a continuall seast For warning to such as receive the word of Christ with joy To take heed of deceit least the cause of their Ioy bee not Christ received but some phantasticall apprehension As some receive Christ and perceive not with joy that they have recceived him As a sicke man receives nourishment by his meat but feeles it noâ— by reason of his malady so some that taste the word to be good receive not Christ the Gospell hath a sweete savour but it is with the perishing of some that regard not to receive the good of the Gospell The joy of Christ received and the ioy of the temporizer differ in kind That is the ioy of the Lord it comes from heaven wrought by the holy Ghost Nehem. 8 10 Rom. 14 17. 1 Thess. 1 6. As God is love so is hee ioy ioying in himselfe the Father ioying in his Sonne Prov. 8 30. The godly nature being communicated to them that receive Christ they have this godly ioy the holy Ghost sanctifying and governing their ioy the ioy of the temporizer is carnall of his owne moving not by the Spirit hee hath â—ot the new creation it is therefore but a fruit of the flesh which may appeare in their destitution of grace in other things which shewes them to bee naturall not having the Spirit They differ in the matter or object of the ioy The true receiver of Christ ioyes in him and the benefits by him as hee knowes he hath them present or in hope Philip. 3 3. We reioyce in Christ Iesus Philip 2 1. If there bee any consolation in Christ consolation of being in Christ. My beloved is mine and I am his that is the ioy They reioyce that by Christ Gods love is turned toward them and that God is theirs they glory in God Psalme 44 8. Rom. 5 11. They delight themselves in him as their full felicitie it is the true sauce that gives a good taste to the benefits which God bestowes upon them
prayer unto God when hee â—rieth shall not be heard Pro. 21 13. Whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon God unlesse hee calls upon God at all times and his prayer have the companie of true vertues 5. In few words hee shall have many curses Prov. 28 27. And that wofull one at last to have judgement without mercie Iam. 2 13. Whereas none can stand in judgement without mercie mercy tryumpheth To propound woe to them that not only releive not but oppresse the poore The Lord hath a controversie with the land because there is no mercy in it Hos. 4. but specially when it is as Solomon speakes of the mercies of the wicked that they be cruell Prov. 12 10. Amos 2 6 7. For three transgressions of Israel and for foure I will not turne to it because they sold the righteous for silver and the poore for shooes they gape over the head of the poore in the dust of the earth They lye downe upon cloathes laid to pledge by every altar Amos 5 11. And ye take from them burdens of wheat 12. I know your manifold transgressions and your mightie sins ye afflict the just ye take rewards and oppresse the poore in the gate One punishment among the rest is for this and other sinnes mortalitie that but the tenth part shall scape v. 3. The Citie which went forth by a thousand shall leave an hundred and that which went forth by an hundreth shall leave ten to the house of Israel So Amos 6 9. Because they pamper themselves excessively and none is sorie for the afflictions of Ioseph If there remaine ten men in one house they shall dye and scarce any bee left to burie the dead but some shall burne them to ashes within the house to carrie them out more easily v. 10. Amos 8 3. There shall bee many dead bodyes they shall cast them forth with sylence The cause v. 4 5 7. It may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile but releive them to looke to the Rules in their giving that they give not of unjust possessions God hates briberie for a burnt offering Esay 61. God reproves wicked men for offering him a part of their robberies and oppressions thinking that therefore hee will dispence with them hee that judgeth them that share with theeves whether private men as Proverb or Iudges Esay 1 23 will not himselfe indure to bee made a partaker of their iniquitie And so for the rule of discretion and sincere intention c. Here may bee placed that which is before what is it of which almes are specially commended And if I have defrauded any man by forged cavillation or false accusation In this is noted the manner of the sinning which publicans used in their calling in receiving tribute which was to pretend in their preying upon the people and their thefts the commoditie of the common wealth and if any opposed them in their defrauding and rapine then would they impudently accuse them of wrong to themselves and the common wealth So when the Publicans comming to Iohns Baptisme asked him what they should doe hee answers require no more than that which is appointed unto you implying that the sin of their calling was to require more and calumniate such as refused The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have plaied the sycophant is thought by some to bee borrowed from the Athenians among whom hee was called syco phant that told of them that had brought Figgs out of other Countries as Attica because the Figtree was among them in great account and it was forbidden to bring Figges from other places Hereupon they began to be called sycophants that for a little mony did draw men before judgement seates for small cause and sometimes for no cause but pretended falsely accusing the innocent So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others thinke it to have begunne by the meanes of a Grecians servant who having brought Figgs into his house one of his servants eat them up and the master missing them inquired who had them hee that was guiltie accused his fellow that was innocent to finde it out hee made both drinke luke warme water and vomit and so the guile and false accusation of that guiltie person was discovered from thence deceivers and false accusers were called Sycophants From whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud to lye and to be false accusers of men against knowledge and conscience it is noted by Salomon that some will make it but a jest to bee false witnesses to face out a matter impudently knowing that they lye falsely Prov. 19 28 A wicked witnesse mockes at judgement making no more account of right and truth of Magistrates placed for justice or of God himselfe punishing false witnesses than they doe of things to bee laught at Iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of Naboth for a reward 1 Kings 21. And governours knowing the fraud and falsehood to receive the testimony of such rakehells and proceed to sentencing of innocent Naboth to death and so sent word to Iesabel what successe her plot had tryumphing in their thoughts after their sinnefull gratifying of a wicked woman that the villanie was so freely carried The high Priests knew wel how to get men falsly to accuse our Saviour with a wet finger they would not sticke at it to set their tongues to sale for a price to helpe their friends and benefit themselves Salomon speakes of riches gotten by a deceitfull tongue Prov. 21 6. This gaine by deceit and lyes is to a naughtie heart wonderfull pleasant Prov. 10 17. The more unlawfull the better liked It is as naturall to men to lye and deceive as for nettles to grow with sowing or setting All men are lyers Psal. 116 Rom. 3. Dauid was much troubled with cruell witnesses that charged him falsly Let it admonish men to nourish tendernesse of coÌ„science shame and bashfullnesse to sinne take heede of impudencie outfacing out-looking conscience that secretly bites and barkes when they resolve to sinne 2. Take heed of inordinate desire of gaine it will make a man transgresse in great matters for a little and base price Prov. 28 21. Ezech. 13 18 For handfulls of barly and peices of bread to slay soules that should not dye and give life to soules that should not live Hate such gaine as brings the curse into the house with it it is vanitie tossed to and fro of them that seeke death Prov. 21 6. Take heâ—d of getting by false accusation by playing the Sycophant That charge which Iohn Baptist gave to the souldiers give to your selve Accuse no manfalsely Luke 3 14. It is set downe among the sinne of the latter time proceeding
miserie and remedy of it and of the inclination of our wills to desire to bee healed unto the Lord preventing us with his grace We were as the clay in the potters hands and could do nothing no not will any thing about our forming and fashioning no more in our regeneration than in our creation Our hearts naturally are stony having no aptnesse to be formed rebellious hard till God chaunge them and make the stone flesh that we have now inclination to heavenly things things spiritual it is a supernaturall change in the will that inclined us only to things of the flesh Inclination to things of the Spirit is the worke of Gods grace who sought us and changed us into new creatures as if a stone or Lead should have an inclination to fly upward Wee were dead therefore could no more seeke our owne quickning than a dead body can seeke restitution to life This is in a sort confessed of the learned Papists That a man without the worke of Gods Spirit cannot do or will any thing in these things that belong to Pietie and Saluation not any way by the strength of nature prepare himselfe to receive grace Therefore when a man hath a will to beleeve to be converted to bee healed in Soule to bee free from rebellious motions that come from the carnall part to serue God without let without contrary lusts from the will of the flesh it is a plaine signe of Gods grace in him we do indeed feele our disposition and desire to beleeve and bee converted before wee know that wee be converted Yet the will is healed in order of nature before it desire freedome from spirituall bondage It is the comfort of a regenerate man that hee would doe good Rom. 7. Some naturall or morrall good a man without grace may will but not spirituall to bee agreeable to the spirituallnesse of the Law Though a man cannot follow the guidance of the spirit without feeling and hindrance of the flesh yet there bee a lusting of the Spirit against the desires of the flesh hindring the fulfilling of them the man is in grace Luther when hee was a Monke vexed with these thoughts this or that sinne thou hast committed thou art infected with envie impatience and such other sinnes all thy good workes are unprofitable confesseth if hee had understood that place of Saint Paul the flesh lusteth against the spirit c. Hee should have sayd as he did after hee received light Martino thou shalt not utterly bee without sinne for thou hast flesh thou shalt therefore feele the battle Despaire not but resist strongly fulfill not the lust of the flesh and thus doing thou art not under the Law It is the note of Gods Children that they seeke the Lord and feeling such indevoure in themselves they may they must rejoyce Psal. 105 3. Let the heart of them that seeke the Lord rejoyce The Papists betweene those workes which wee do by naturall strength and those that wee do by grace infused and inherent in us teach a third kind of workes which neither come from any power of ours meerely nor yet from any supernaturall grace in us inherent but by externall aide of the Spirit by which they seeke their justification They put erroniously faith and love actually to goe before justification which are together with it for time and love is from Gods love made knowne in some sort to us If God should lift us up to love him before hee justifie us hee should by making us love him prepare us to be loved of him whereas Iohn saith not that wee loved him but that hee loved us first Wee do long after rather than feele our justification desire but scarce perceive unto rest of soule grace to dwell in us manifestly Sometime wee are in feare sometime beleeve and hope and are in repentant sorrow by which wee are led to the more manifest perceiving of that which is wrought in us and to a further measure of peace which we do desire Lam. 3 21. Though the will carried up to Godward imbracing him and drawing to him as unto the chiefe good his favour his countenance above all earthly things Vniting a mans selfe to him by a fervent act of his will his will beginning to bee made one with Gods will resolved and desiring to do it without partialitie or reservation be a true note of a gracious estate Yet there is a conviction of judgement by which a man seeth what is meete for him to doe as to arise out of his sinne and with force of his conscience hee purposeth it may bee voweth against some particulars but his will is not renewed and so hee hath no spirituall inclination to the good he seeth or aversion from the sinne he is convinced of it is therefore but temporarie it fadeth away like the morning dew It may move us likewise to ascribe our rising from our falls to his seeking of us who otherwise do so dote upon the temptation as that wee have no minde to seeke God to pull us out Spiritus gratiae in eo qui recepit semper est in eo qui recepit sed non perpetno operans Cant. 5. Which may appeare in David in Solomon in Peter who repented not till Christ looked backe upon him and it was not without some inward worke in his heart Vt quis possit a peccato resurgere requiritur gratia excitans quae non semper adest gratiam excitantem non semper haberi experientia ipsa testatur Bell. de gratia lib. arbitr l. 2 c. 7. Sometime there is a will of rising out of falls but not power as Psal. 119 176. I have gone astray like a lost sheepe O seeke thy servant for I do not not forget thy word Ambros Quaere me quid ego te requiro quaere me inveni me suscipe me porâ—a me poâ—es invenire quae 〈◊〉 requiris dignare suscipere quae invereris impone humeris quae susceperis non est tibi pium onus fastidio non tibi oneri est vectum justitia veni ergo Domine quia etsi erravi tamen mandata tua non sum oblitus spem medicinae reservo c. Admonet nos deus facere quod possimus petere quod non possumus Aug. de natura gratia Quando homo non potest si vult propter voluntatem impossibilitas non imputatur si autem non vult propter impossibilitatem voluntas non excusatur To stirre up to seeke him with hope now found of Christ who sought them when they asked not after him If hee sought us when we neither knew him nor sought him as Iohn 4 If thou hadst knowne c. Now wee seeke him wee may bee bold we shall not seeke him in vaine he is good to the soule that seekes him Lam. 3 25. I haue not said in vaine to the house of Iacob Secke ye me Ye shall seeke me and find me because ye shall seeke me with all your
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is