who mind earthly things As our Saviour concludes from the disposition and end of that rich man who put his happinesse in his abundance Luke 12 21. So is hee that layeth up treasure for himselfe and is not rich towards God He treasureth for himselfe who without any respect to God gets riches as hee that said to his soule Thou hast eenough layed up for many yeares respecting himselfe onely and staying upon his sufficiency in himselfe without God hee is rich in God who depending on the providence of God is given to such good workes as God prescribes laying up a good foundation for time to come that hee may obtaine eternall life Some abuse their wealth to pride and rebellion against God Ier. 2 31. Wee are Lords wee will come no more unto thee And to try their strength in doing hurt to men the more in purse the greater in tryaÌ„nie boasting themselves that they can doe mischiefe trusting in the multitude of their riches Psal. 52 1 7. hyring men with feilds and vineyards to ungodly practises or hindering them from godly courses and so draw to the earth such as seemed starrs in heaven and many to winne the world loose their soules so as there can be no redemption for them Thus may they be called thornes because men are so hamperd in them that they cannot bee gotten out and wicked riches are occasioÌ„ of much wickednesse they that have them speake roughly and are wise in their owne eyes conceited of their owne courses too highly but their woo is they have re-received their consolation But riches of themselves of their nature damne not as povertie of it selfe saves not First for they are the Lords 1 Chron. 29 11. All in the Heavens and in the earth is his hee hath right unto and right in them both property and possession is his These are many times severed in men some have right to a thing but not possession and power over it because kept out by a strong hand of such as covet fiolds and take them by violence who get power over and possession of that which they have no right to But in God both right title and just possession meet and extend unto all things because hee made all Psal. 24 1 2. And it appeares when men are so gracelesse as to derive his title to others bee they Idols or men hee often strips them of them Ezech. 16 17 c. Hos. 2 8 9. And when men unjustly either by fraud or force take them from such as have them of him he will pursue his right against the wrong doer take vengeance upon the unjust person who hath wronged not onely man but God Prov. Secondly It is Gods blessing that makes rich and he addes no sorrow with it Prov. 10 22. So farre as hee gives it it is as if it were powred upon them while they sleepe while they with rest of soule commit themselves to him He giveth power to gather riches Deut. 8. Hee orders and disposeth of the travell of the sinner who gathereth and heapeth up to give to them that are good before God Iob 27 17. Prou. 28 8. Thirdly God hath given grace and riches riches as reward of the use of grace to his glory Godlynesse hath the promise of this present life Abraham very rich by Gods blessing in flockes and heards and silver and gold c. Gen. 24 35 is also the Father of the faithfull they that dyed in faith are said to bee carried into his bosome and to sit at table with him in the kingdome of heaven Mat. 8 11. Iob matchlesse for wealth and greatnesse in all the East and for pietie in all the earth in his time Iob 1 3 8. David after Gods owne heart and full of riches at his death 1 Chro. 29 28. Solomon a penman of the holy Ghost therefore a holy man of God 2 Peter 1 21. a Prophet therefore to bee seene in the Kingdome of God with all the Prophets excelled all the Kings of the earth as in wisedome so in riches 2 Chro. 9 22. Iehosaphat had riches in aboundance his heart also was lift up in the wayes of the Lord to do more boldly for the puritie of Gods worship than Asa his father though a man of a perfect heart had done before him so a man excellently rich may also be excellently good Fourthly riches though they bee no causes of heaven it is neither the lawfull use of them nor the end propounded to them yet by a gracious use of them may further a mans account in good fruits and labours of love which God will not forget being done in his name Philip. 4 17. Therefore is our Saviours exhortation that with the riches of unrighteousnesse so called because they passe easily from the right owners to unjust possessors as from the Maister to the Steward and after to the Maisters debters both which were usurpers wee make our selves friends for the heavenly life when this failes We neede onely the friendship of God in Christ but the good workes done in God will give friendly Testimony to our consciences that wee have not beleeved in vaine our faith working by love and shall of the free grace of God whose gift eternall life is by Iesus Christ bee reckoned unto our reward as done to himselfe especially when wee preferre the household of faith and deale more plentifully with them as belonging to Christ. So the rich in this world rich in good workes gladly distributing doe lay up a good foundation against the time to come no cause of eternall life to them which in opposition to uncertaine riches is called a good foundation but a helpe to their assurance and some proppe to their hope of life as an evidence of a true faith in Christ Iesus the end of which is salvation Riches in a good man further the exercise and manifestation of grace The crowne of the wise is their riches they prove an ornament to the right users get them honour in their wise disposing of them doing many good workes by the meanes of them Abrahams and Lots hospitalitie had not beene so famous nor Davids and his Princes offering to the building of the Temple so liberally 1 Cron. 29 4 7 8. It may be many other could say with David I have set my affection to the house of my God but coulde not by such gifts expresse their affection as hee did both in that which hee dedicated of the spoyle of the nations which hee subdued and of his owne proper goods over above 1 Chron. 29 3. The Centurions one in building a Synagogue th' other in giving much almes declared their pietie and Charitie and others that have their praise in the Scriptures for feeding persecuted Prophets as Obadiaâ— for ministring to the maintenance of Preachers that otherwise preached freely to the gentiles and refreshed the Saints bowells as Gaius this others could not shew forth so not having such â—vealth though the
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
fruit unto God Rom. 7 4. They are created unto good workes sanctified and prepared they are apted made meet for the Lords use and doe workes of honour in the great house of the Lord whereby they declare themselves to be vessells of honour Christ compares his Church in the severall members of it which hee calls the Churches plants to an Orchard of Pomegranates and pleasant fruits with all the chiefe spices Cant. 4 13 14. The Church tells Christ that at their gates are all manner of pleasant fruites new and old which she hath laid up for him Cant. 7 13. The wisedome from above is full of good fruits Iam. 317. It is an effectuall wisedome not suffering them to be unfruitfull in the knowledge of Christ They shew their grace in the negative commaundement and in the positive in the negative sinne no more as by Gods mercie and truth their iniquitie is purged so by the feare of the Lord they depart from evill Pov. 16 6. Their love in the Lord stirres up an hatred of evill in them as it is foule and vile against the holinesse of the Law of God which is their delight their hope of their similitude to Christ makes them purge themselves and studie puritie and to keepe their evidence faire whereby they have some assurance of Salvation they buffet their bodie and bring it in subjection 1 Cor. 9 27. For the positive Commandement they are noted of this they follow after righteousnesse and out of disposition and inclination to good they are said to devise good Prov. 14 22. As the liberall man deviseth liberal things The Law is not onely in their mindes but in their wills and their will not altogether ineffectuall God that gives to will gives also to doe of his good pleasure that as the Apostle speakes of Demetrius they have a good report of the truth it selfe 3 Iohn 12. The evidence of the thing it selfe testifies the workeing of righteousnesse so as is worthy praise amongst men It serves to reprove that shame and fearefullnesse whereby we shunne to be knowne to be that towards God which we are indeede Zaccheus professed before the Lord that hee was now another man though Nicodemus and Ioseph of Arimathea secreted their grace for feare of the Iewes the great enemies of Christ yet they grew bold and shewed their love to Christ in an honorable buriall of his dead body It is prophecied of the converted in Egypt that they should speake the language of Canaan professe their change from serving Idoles to serve the living and true God and set up an altar to the Lord in the midst of the land of Egypt imbrace his doctrine and worship him after his will and more generally in the kingdome of Christ it is said of them on whom God powres out his Spirit that they shal say I am the Lords call themselves by the name of Iacob and subscribe with their hearts unto the Lord Esay 44 5. Wee must pray for the Spirit of power of love and a sound minde which God gives 2 Tim. 1 7. 2. It convinceth them of vanitie in their profession of faith and repentance that shew no proofe thereof in workes Iames writes against such a barren profession as words make not a liberall man neither can they make a faithfull man faith if it have no workes is dead being alone Iames 2 17. Workes are the breath of faith which testifie of the life of it The faith which joynes us to God 1 Thess. 1 3. by Christ is an effectuall faith it is working by love Gal. 5 6. And they are joyned together faith in the Lord Iesus and love to the Saints which shewes it selfe in workes and labours Paul prayed for Philemon that the communication of his faith may become effectuall though faith have her seate in the heart yet by fruits through love it is communicated to others The communicating of his faith is meant of the offices which faith commands as of benignitie to the needie and afflicted Saints that by such communicating of it selfe it might increase or be made more evident and every good grace in him and his may bee knowne and acknowledged that by experience men may see how rich they are in Christ the vertue of the Spirit so bewraying it selfe in his dwelling in them Behold Lord the halfe of my goods I give to the poore His love is bountifull giving halfe hee hath to the needy This is one way to expresse and exercise love towards God and men liberalitie benevolence almes deeds to the poore having received mercie moving to shew mercie This specially is the repentance of covetousnesse to turne liberall and mercifull Therefore our Saviour saith to the Scribes and Pharises But rather give almes of such things as you have and all things shall bee cleane unto you Luk. 11 41. It is opposed to their ravening and extortion and briberie evill wayes to fill their platters with this giving of their owne is a witnesse of the inward repentance being an act of Charitie it argueth faith in Christ and remission of sinnes Generally that which is required of a man is his goodnesse Prov. 19. 22. His beneficence specially becomes him to bind many to him with benefits It should bee his studie as to live religiously towards God so in doing good unto men and then may he seeme to have attained the end of his condition when hee is as a God to man when hee profits him It is one propertie of a good man that hee is mercifull and his light shines in darkenesse Psal. 112 4. His prosperitie which in the Scripture is often noted by light doth so abound that hee doth graciously and mercifully and righteously powre out of his blessings unto these that are in darkenesse that are pressed with calamities It is much to Gods honour Prov. 14 31. As hee that oppresseth the poore â—eproveth him that made him so hee that sheweth mercie to him honoureth him doing good to the servants that are in miserie â—ee declares how hee esteemes and loves their heavenly Lord. Hee chooseth to bee honoured and served by mercie and kindnesse shewed to his and reckons it done to him He that gives to the poore lends to the Lord that bestoweth it freely respecting his wants that is needy with a mercifull pitifull and bountifull heart for the Lords sake hee honours him and God counts it as if hee were gratified and had a good turne done to him It not onely releiveth the poores necessitie but also abundantly causeth many to give thankes to God a grace administred to the glorie of the Lord 2 Cor. 8 10. The Christians that receive it glorifie God for their professed subjection to the Gospell of Christ that in Christs name doe so liberally distribute unto them 2 Cor. 9 12 13. It were sufficient to move to it that it is an odour of a sweete smell a sacrifice acceptable and well pleasing to God Philip. 4 18. Heb. 13 16. But as
in themselves more holy or by institution under the Law than other dayes And so to observe dayes either by the Churches precept or by voluntary taking up to observe is reproveable for though in respect of institution and use the Saboth is more holy than other dayes yet not in the nature of the day for then it could not have beene chaunged As the water in baptisme by institution and use is holyer than other water so the bread and wine in the Sacrament but not by any inherent holinesse 2. He condemnes the keeping of such daies above other as worship of God of necessitie in conscience as if the not keeping bound to sinne When none but God can give such Lawes as the breach of them blots the conscience where is no Law is no trasgression where the Church and governers appoint or men take them up to observe they bind but as historicall helps and are free without scandal contempt 3. Hee finds fault with the keeping of them as against faith shaddowes of Christ and his benefits for which they were instituted Coloss. 2 16. Christ being come as the body of those shadowes the shadowes must cease But to keepe dayes in memory of benefits past and to stirre up to duties thereby for time to come is not against religion It reproves such as forget both benefits and dayes wherein the Lord wrought them for them Psal. 78 42 They remembred not his hand nor the day wherein hee delivered them from the enemy wee are so apt to forget benefits that wee had neede use al lawfull helps to put us in mind of them consider the charge Deut. 8 10. 11 and David charging his memory Psal. 103 1. Is salvation come The day of calling and salvation is one the same day that a man is called hee is saved 2 Cor. 6 2 Behold this is the accepted time behold this is the day of salvation the day of acceptation in Christ is the day of salvation to him that is so accepted Adoption comprehends all our blessing even the glory of the life to come Rom. 8 We wait for the adoption the redemption of our bodyes But in our calling receiving Christ we receive this dignitie of adoption Iohn 1 12. Calling is the revealing of Gods grace and his will to save us by Christ Iesus in our minds and heart so as we consent to God calling and follow after him for that life in his Sonne and cleave to him for it Comming to Christ and receiving of Christ are coupled together and the contrary not comming not having life but abiding in death 1 Iohn 5 12. Iohn 5 40. Calling is Gods worke inabling a man to performe the condition of the covenant which is to beleeve in Christ and so makes partaker of Christ that hee is of his body partaker of the promise an inheriter also Ephes. 2 6. Hee that beleeveth hath everlasting life is passed from death to life Iohn 5 24. Calling effectuall is the first revelation of predestination to life accompanied with justification and glorification Rom. 8 30. Iustification is unto life Rom. 5 18. Regeneration is Glorification or Salvation begunne Titus 3 5 7. He saved us and called us 2 Tim. 1 9. Hee saved us calling us wee are called to his kingdome and glory 1 Thess. 2 12. To obtaine salvation or the glory of our Lord Iesus Christ 2 Thess. 2 13 14. To high things Phil. 3. The calling is therefore called heavenly Heb. 3 1. Not onely as from heaven but unto heaven Come up hither and then they ascend in the sight of others Revel 11. Wee are called in hope of heaven Coloss. 1 4 5. And by hope we are saved Rom. 8 24. If calling and saving in respect of beginning and certaine accomplishment bee contemporarie then bee exhorted to make your calling sure that you may be sure of your salvation with it 2 Pet 1 10. Try your selves by these signes 1. An eccho like answering to the Lord revealing his grace and will to save you by Christ Psal. 27 6 7. Hos. 2. ult Zach 13 9. Esay 44 5. God speakes first in the heart then the heart answers againe to the Lord and a man is readie to underwrite to the Lord if hee say thou art mine I have given my Sonne for thee as proofe of it The heart will say I am thine with admiration of thy love receive I thy Sonne given to mee This will further by strife against unbeleefe and the love of God and a carefull applying of our soules as given to God to doe his wil appeare though wee yet feele not our faith Vnbeleefe and other sinnes have no quiet setling no dominion over us wee labour to cast them out and linger after the Lord as having our hearts toucht by him to receive him as our King to save us as they followed Saul whose hearts the Lord had toucht 1 Sam. 10 26. As Elisha at plough after Eliah had cast his mantle upon him as a signe of Gods calling him to be a Prophet could not but follow and durst not so much as goe home without his leave 2. A standing up from the world unto new workes whereunto God called us wee forsake the worlds fashion and manner of life wee can bee no longer of one mind and heart with them Be they Heretickes civill men without religion or professing religion without power God in calling selects us from the world we cannot count them our deare companions our hearts and wayes do so disagree that we are abomination or matter of pittie one to another We are as first fruits to God 3. A Spirit sitting us for that unto which wee bee called by which wee savour things of the spirit aspire to heavenly righteousnesse not satisfyed with measure but to bee filled with the fullnes of God following apprehend that for which wee are apprehended wee meditate now high things a crowne a kingdome heavenly inheritance lower things are too meane to hold us to them Bee thankefull you that know your calling 1 Tim. 1. I thanke him The promise is to them that the Lord calls bee they neere or farre off Act. 2 39. That when you heare the promises you ought to prayse the Lord that made you true heires of them that you may say Salvation belongs to me for the promise belongs to mee in that I am called Prayse God for the fellowship with Christ Iesus his Sonne to that hee hath called you 1 Cor. 1. 8. This calling is a speciall character of Gods love the first speciall evidence of it Worldlings falsly conclude speciall love from common blessings against which Solomon opposeth Eccles. 9 1. And our Saviour Math. 5 44. And the Rhemists note is good there that outward prosperitie is certaine either of a better man or better religion but effectuall calling is an infallible evidence of Gods love from election to salvation Bee studiously thankfull for this which the Apostle puts the Romans in mind that among
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
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
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.
of Christ when they shew some signes of flexiblenesse upon making meanes to them but persist not in a tractable spirit they seeme to come part of the way by some worke of conscience within them but are soone drawne backe againe the revocation of Satan being more effectuall with them than the vocation of God it is a signe that they are not called yet according to God purpose but with a more common calling that is accompanied with that grace which proceeds from election otherwise their calling would make them blessed men Revel 19 9. Blessed are they that are called to the mariage Supper of the Lambe for confirmation of their hope therein it is commanded to bee underwritten These are the true sayings of God 2 The efficacie of grace depends not on the will of man but Gods will making his words that hee speakes spirit and life giveing his Spirit with the word so as it is quickening 2 Cor. 3 6 The letter killeth but the Spirit giveth life The letter is dead and ineffectuall in it selfe not giving any power to fulfill it and so it kills as it accuseth men of guiltinesse of unrighteousnesse and condemnes them The Spirit by the Word begets faith in the hearts of the elect whereby they possesse Christ to justification of life and regeneration and cheerefull obedience unto the doctrine delivered The Apostle instanceth in the conversion of the Corinthians which in an elegant metaphore hee compares to a letter of commendation of his Ministerie in which hee notes the subject in which that worke is received their harts a. the adjunct adhereÌ„t the Churches acknowledging it seene and read of all men 3. the principall efficient cause Christ with his Spirit 4. the instrument himselfe 2 Cox 3 3. Yee are manifestly declared to bee the Epistle of Christ ministred by us written not with â—inke but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart The whole effect is ascribed to the Spirit of Christ according to the covenant I will make you a new heart and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes Ezech. 36 26 27. If it depended on the will of man to make the grace effectuall or ineffectuall it would follow that I owe to God no more in my conversion and obedience to his word than the prayse of a power to convert but to my selfe the prayse that I actually doe convert and obey So when the Apostle saith It is not of him that willeth nor of him that runneth but of God which sheweth mercie with the like supplement the speach might be converted it is not of God shewing mercie that is altogether but of mans internall act of willing and externall of running conversing with studie and diligence Which must needs offend godly eares So when hee saith who made thee to differ from an other man It might bee answered mine owne will another man had as much given him of God as I equall helpe of grace but hee would not bring his abilitie into act which I did But this excludes all boasting that the will and the deed is onely and wholy of God who hath wrought all our workes in us Grace is opposed to the fault in us which is both actuall and habituall deformitie in the will therefore is grace both habite and act in the will it ministreth spirituall vertue it giveth an effectiue principle of supernaturall operation In summe if efficacie of grace depend on mans will then there is no other efficacie of the grace of God in the faithfull to well doing than there is of a temptation of the Divell in sinners to evill doing if as the efficacie of the temptation depends rather of the will of the sinner than of the Divell temping so efficacie of grace rather on the will of the well doer than of God exciting to good Which is against the glory of his grace which is to bee maintained in all the good hee workes in us or by us That which I am saith the Apostle I am by the grace of God I laboured more abundantly than they all yet not I but the grace of God which was in me 1 Cor. 15. 10. Hee meanes not to give only part or the principall part to the grace of God and to take the rest to himselfe onely helped by grace but by correction gives the whole effect to grace having made himselfe improperly the author of the worke What good soever wee doe it is by the direction and impulsion of the holy Ghost wee speake but when it is godly it is the Spirit of the Father which speaketh in us Wee pray but praying as wee ought it is the worke of the Spirit making requests for us according to the will of God We worke good willingly and gladly but it is God which worketh in us both to will and to doe and fulfills in us the worke of faith with power Not onely the degree and quantitie of it to bee more which is the worke of Gods power but all actions of all vertues which it workes by love our indevours are none unto good if God excite them not even when wee are in grace Hee put the care of the Corinthians in the heart of Titus and made him accept the exhortation to finish among them the same grace which hee had begun in them about their ministration to the Saints 2 Cor. 8 6 16 17. And being excited are in vaine unlesse God assist and confirme the will to produce the act it is Gods unspeakeable gift and thankes for ever bee given unto him 2 Cor. 9 15. It cannot bee explicated in words according to the dignitie of it And hee made haste and came downe This is the gracing of obedience that it is readie and without delay thus is the obedience of the faithfull commended as Abrahams in leaving his owne Countrie at Gods calling readily following him though hee knew not whither he went without serupulous inquisition no place yet designed him not knowing so much as where to lodge at night Heb. 11 8 In circumcising his family all the males the same day that God commaunded him though they were many In his early rising to goe where God appointed him to sacrifice his sonne Isaack First against the use of the faithfull who had learned to sacrifice cattell not men this was unwontted Secondly against nature to kill his owne Child his onely begotten sonne for though Ishmael was also his sonne yet First hee was abdicated out of the family of Abraham by divine commandement and so in a sort none of his child but as it were dead in account Secondly hee was not by her who in full right was his wife but by his maide abondwoman who though she be called his wife yet improperly that hee
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
which they take as so many records of their salvation testimonies that the Lord is their God which is their exceeding ioy Psal. 43 4. In whom they incourage themselves in all distresses 1 Sam. 30 6. The ioy of the temporizer is partly of his new knowledge of the great things of the Gospell or conceit of libertie from the fearefull effect of sinne of selfelove desiring not to perish but to dye the death of the righteous The savour of the Gospell is sweet to him and delights him but he is never perfumed as the faithfull that come out of the world unto Christ as with mirrhe and incense and all the powders of the Merchant which ascends like pillars of smoke Cant. 3 6. They differ in effects the faithfull reioycing in Christ whom they receive of God as the gift of his love unto them unto salvation love him againe for his love 1 Iohn 4 19. And receiving him as the pledge of all promises in whom they have their certaine fulfilling they trust in GOD their faith and their hope is in him 1. Pet. 1. 21. and reioycing in him as their redeemer that gave himselfe for them they are so wholy possessed of his love that they live no more to themselves but to him 2 Cor 5. 14. As the Apostle saith To me to live is Christ Philip. 1. 21. The joy of the temporizer either turnes to pride loosenesse or some perverse effect And received him ioyfully As he received Christ into his heart so into his house with chearfullnesse which may bee for our instruction to receive Christ in his members and in his servants willingly and gladly loving Christ in straungers specially being such for religion wee must use hospitalitie towards them without grudging 1 Pet. 4 9. The Apostle requires that Christians bee given to hospitalitie that they follow it Rom. 12 13. Which requires studie and diligence in exercising it Heb. 13 2 in saying Be not forgetfull to lodge strangers it implies a mindfullnesse of the dutie so as not to become more remisse in the accustoming a mans selfe to it 1. Though this be sometimes a part of magnificence and is the worke of rich men yet it is most a fruit of love and mercie which is to bee done with cheerefullnesse Rom. 12 8. 2. Christ is received in the least of his brethren and counts it done to him Math. 25 35. I was a stranger and yee tooke mee in verse 40. In as much as yee did to one of the least of these my brethren ye have done it to me 3. Cheerefullnesse in their intertainement rejoyceth their hearts quiets their affections Philem. 7. The bowels of the Saints are refreshed by the brother when they are in feare either to want or to bee cast upon unbeleevers or sadly suspect they shall bee counted a burden and find such fellowshipe of the Spirit such compassion and mercie the comfort of the love they perceive and voluntary subjection to the Gospell of God doth refresh them greatly which love they make knowen before the Churches 3 Iohn 6. As he that eates the meat of him that hath an evill eye though hee bid him eate and drinke yet because his heart is not with him hath no pleasure in his sweet morsels but is more greived at his churlishnesse than comforted with his provision God rewards this cheerefull harbouring of his servants in this world and that which is to come as Abraham Lot the widow of Sarephath 1 King 17 16 23. The Shunamite 2 King 4 Thus hee promiseth if thou bring the poore that are cast out into thine house the glory of the Lord shall bee thy reward to bring them in is more than to take them in upon intreatie Esay 58 7. The smallest gift given of love a cuppe of water of cold water to the least of those that belong to Christ to a Disciple in that name shall bee rewarded Marke 9 41. Which is not simply affirmed but with an asseveration for more assurance and this excellent vertue of hospitalitie hath greater promises according to the qualitie of persons which in Christian love received are intreated respectively for their calling and cause for which they are strangers There being danger in receiving them that are cast out for religion as if they were rebels Act. 17 6 7 it is likely the greater daunger may bee in receiving the teachers therfore our Saviour gives the greater incouragement saying hee that receiveth a Prophet in the name of a Prophet shall have a Prophets reward to receive him in the name of a Prophet is to receive him as a Prophet and because hee is one so honouring Christ in his servants and specially in them that are specially neere him in place and imployed about his kingdome not only shall hee receive a Prophets reward actively that which the Prophet gives as the knowledge of the truth the opening of secrets of Gods kingdome but passively the reward which God gives with respect to the dignitie of the person on whom the benefit is conferred or as a furtherer of the Prophets worke a helpe to the truth which hee preacheth giving such reward as hee gives the Prophet as if hee had the office of the Prophet and executed it as 1 Sam. 30. 24 As his part is that goeth downe to the battell so shall his part bee that tarieth by the stuffe It serves to reprove the hartlesnesse of Christians to to this duty of receiving CHRIST to their houses in such as perteine to him some as above other men they exclude them from their love so from their dwelling no lovers at all of them that are good some of feare to bee persecuted with them because iniquitie shall abound the love of many shall waxe cold so held with corrupt selfe love that they dare not helpe Christians in their trouble least they should be counted like them this is in a degree to forsake the cause of Christ and to bee ashamed of him They had neede bee prayed for as the Apostle forsaken in his first answering at Rome prayeth for them that failed him God preserveth some in safetie when others are in trouble that the one may succour the other Pov 24 12. If thou say behold we knew not of it shall not hee who pondereth the hearts understand it and hee who preserveth thy soule doth not he know it c. To move to this dutie it may helpe that wee have examples commended of the practise of it Gaius the hoste of Paul and of the whole Church Rom. 16 23. This is a singular commendation that he received Christians comming from every place to his house and table Phebe he gives a great prayse of for her hospitalitie to him and many other and in thankefullnesse requires the Saints at Rome to assist her in whatsoever businesse she hath neede of them as a thing becomming them Rom. 16 2. It is the praise of Lidia that she constrained Paul and Silas to tarry in her house and of
because he knew not as he thought what manner of woman it was To suffer as evill doers even for workes of grace is incident to gracious men 2 Tim. 1 12. Davids enemies were moved against him because hee followed goodnesse onely hurt him for that cause that hee would live godly Psal. 38 20. His benefits towards them could not overcome their malice but they requited him with injurie The Apostle puts the case Who is hee that will harme you if yee bee followers of that which is good 1 Pet. 3 13. Hee that studies beneficence and bestowes himselfe in demeriting others one would thinke should soâ—â—en iron minds and Experience teacheth that they that governe their tongue love peace hurt none but apply themselves to doe good to all as they can are lesse obnoxious to the injuries of wicked men but when the quarrell is religion then humanitie is laid aside they that will live according to the doctrin of Christ godly shal suffer for righteousnes Not onely evill men that are murmurers of destinate malice but even good men of some weaknesse either in judgement as they of the circumcision that contended with Peter about his carying the Gospell to the Gentiles and eating with them or of some envy may mislike some good actions as Iosuah misliked and would have had it forbidden that Eldâ—d and Medad prophecied in the Host Numb 11 28 29. It may bee that some man of an evill mind may grudge at a good worke under a faire pretence and deceive some well meaning men and leade them into some murmuring As is thought of Iudas out of covetousnesse grudging at the cost in the oyntment powred upon Christ as wast which might have helped many poore people if it had beene fold and given to them that others of the Disciples were so drawen to mislike it and murmure Marke 14 4 5. Math. 26 with Iohn 12 5 8. Some murmurers are said to speake evill of things they know not a madde boldnesse not fearing to condemne things that exceed their capacitie It is of prostitute ignorance arising of an evill disposition to shew some pride and petulancie to speake evill of things they understand not assenting to the conclusion without knowledge of the true cause In doing our dutie wee must be content with Gods approbation it is enough that we are allowed of God though wee desire also to manifest our selves in the consciences of men our resolution must bee to shew our selves the servants of Christ in good and in evill report when men speake well of us and when they dispraise us wee have one Lord to whom wee stand or fall if we doe of faith what wee doe particular and vniversall we please God and have a good conscience and the fruit of our righteousnesse is peace the effect thereof quietnesse and assurance for ever Esay 32 17. Neither shunne nor cease to doe good though men of ignorance or ill affection be offended We must labour to bee without offence not onely to give none but to take none to make us weake fall or goe backe Two things helpe to this light and love He that loveth his brother abideth in the light and there is none occasion of stumbling in him 1 Iohn 2 10. To love ones brother is to bee of a mind well affected towards him shewing it in benevolence and beneficence according to his power and that for Christs sake which ariseth of the light of faith In whose mind the true light Christ apprehended by faith doth shine the Law concerning brotherly love is written in his heart by the Spirit which is a testimonie not onely of his being but abiding in the light persevering in it And this light and knowledge of Gods Commandements so guides him that hee goeth on his journey to heaven which he hath undertaken with expedition without offence or hinderance and love in his heart carries him with respect to the whole law that the Apostle saith hee that loveth another hath fulfilled the Law whatsoever CommandemeÌ„t there is it is comprehended in this saying namely Thou shalt love thy neighbour as thy selfe Love worketh no ill to his neighbour Rom. 13 8 9 10. Charitie behaves not it selfe unseemely seeketh not her owne thinketh not evill c. 1 Cor. 13 5. And it is to bee observed that hee doth not say there is no scandall to him but there is no scandall in him Though many scandalls are offered of the world to him that loves his brother none peirceth into his mind or is so in his mind whereby hee is hindred from leading his life freindly and peaceably with his neighbour Hee so farre offends not and is not offended as hee hath light abiding in him and walkes in it but because hee is but in part taken out of the darkenesse and his love is not perfect therefore in respect of the remainder of ignorance and selfelove unsanctified hee offends and takes offence stumbles in many things but as his knowledge increaseth and his holy love so hee is more pure and without offence for which the Apostle praied for the Philippians that their love might abound still more and more in knowledge and in all judgement that they might bee sincere and without offence till the day of Christ that they might hold on a constant course in their purifie without stumbling this is one great part of their felicitie that love Gods Law nothing shall offend them Psal. 119 165. Most great tranquilitie and true securitie That he was gone to be a guest with one that is a sinner This is that which offends them his fellowship with a sinner It is to bee inquired 1. who is a sinner or in their account such 2. whether it bee a sinne to have fellowship with them A sinner in their account was one of prostituted wickednesse living and taken in notorious and manifest sinnes for which they were excommunicate out of the Synagogue and the Scripture saith some thing to this purpose in degrees of sinnes it seemes more to bee a sinner than to bee ungodly 1 Tim. 1 9. 1 Pet. 4 18. Where shall the ungodly and the sinner appeare Psal. 1 1. Blessed is the man that hath not walked in the counsell of the ungodly nor stood in the way of sinners of the Sodomits it is said they were sinners before the Lord exceedingly Gen. 13 13. They feared not in the sight of the Lord and before his face to designe any wickednesse though never so vile therefore they that sinne with impudencie are said to declare their sinnes like Sodome Esay 3 9. So they began to bee called sinners which fell not of ignorance or weakenesse but did evill of destinate malice without all reverence of God 2. Who offended not in some lesser error or fault but lived in hainous wickednesses 3. Who fell not once into such sinne but by frequent acts acquired an habite exercised in evill it was as their certaine kind of life 4. When they committed their sinnes not in secret
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
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
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