33. To the second That when they would have â—â—red Babel and she would â—ot be cured they must forsake her An Hereticke after once or twice admonition sufficiently convicted avoid a brother abiding obstinate and and impenitent after all meanes of cure count as the Iewes counted the heathens and Publicans but that as a medicine to one in whom it may bee supposed there is life that they may have their flesh that so did oppresse the spirituall life destroyed that the spirit may bee saved that they may learne not to doe such things It is a reall rebuke with such a one no not to eat 1 Cor. 5 11. This is the judging of them that are within not despising them but providing for our owne health and salvation a little leaven leaveneth the whole lumpe To the third the Apostle requires charitie in the use of our libertie and that all bee to edification Weake brethren may bee persuaded that it is lawfull for theÌ„ to do the same thing to use familiaritie with the wicked whereby they come either to bee abated in their zeale or corrupted in their minde or life consideration must bee had of them To the fourth our rule is Let all bee done to the glory of God 1 Cor. 10 31. If by our conversing with the wicked the glory of God be not advanced but indaâ—ngered the Gospell evill spoken of wee must abstaine But where these daungers are not it is good And the worke of a mans wisedome the fruit of the righteous and a chiefe fruit to winne soules as the fruit of the tree of life was the chiefe of all the fruit of the garden It is true a vile person is to bee contemned Psal. 15 4. The wicked is abomination to the just Prov. 29 27. But a difference must be put betweene the sinne and the person the warre must bee with their sinne their persons capable of salvation must be loved as that which is of God in them onely that hated which is of the Divell which God hates their sinne David professing his not sitting with vaine persons not going in with dissemblers notes his freedome from participation of their counsell and societie of their workes such fellowship hee abhorred against which hee opposeth his walking in the truth setting Gods goodnesse before him living in the faith of God and committing all events to his providence There is a severitie against sinners that is of false righteousnesse not zeale but carnall bitternesse wherby hypocrites looke at others sinnes not to amend them not declaring Gods wayes unto them that they might be converted to him but to condemne them as so many maisters yet are they not washed from their filthinesse They receive not those whom God hath received that have repented their sinnes and are returned to righteousnesse as this multitude condemned Zaccheus as a sinner who had obtained mercie to beleeve in Christ and gave notable testimonie of true conversion Simon condemned Mary whose defence Christ tooke upon him The elder brother of the prodigall envied the favour shewed to his brother returned and notwithstanding his repentance still reprocheth him with forgiven sinnes but Christians must bee gentle shewing all meekenesse to all men that which they are wee were The love and mercie which made us that which wee were not may make them that which yet they are not A man of estimation for true wisedome must shew out of a good conversation his workes in meekenesse of wisedome Iam. 3 13. Verse 8. Zaccheus stood and said unto the Lord Behold Lord the halfe of my goods I give to the poore and if I have taken any thing from any man by false accusâ—tion I restore him foureâ—old This profession made to the Lord which honour Zaccheus gives to Christ behold Lord and before them which were present not hindered by the murmuring multitude is a testimony of the stable faâ—th and unfained repentance of Zaccheus as our Saviour inferreth from it in the next verse He professeth workes contrarie to his former course of life faith working by love carieth him in thankfullnesse for the love and mercie which hee hath received to give one halfe of hâ—s goods to the poore And not onely forsakes his fraud and oppression but promiseth satisfaction for the wrong hee hath done and that abundantly foure fold From whence we may gather that the inward Change in the soule will shew forth it selfe in word and deed faith and repentance though inward graces yet declare themselves in such fruits as beare witnesse of them A good man out of the good treasure of his heart brings forth good things Mat. 12 35. Aâ— the man is so doth hee devise speake and worke having received a new forme as I may say he worketh according to that forme the Spirit that hee hath received impells him and is in him so as it flowes forth as rivers of water Iohn 7 38 39 From the habits of grace and interior acts proceede exterior workes the righteousnesse inherent declares it selfe in working righteousnesse 1 Iohn 3 7. For good speech Salomom saith that the words of the pure are pleasant words both acceptable to the Lord as a cleane sacrifice and profitable to the hearers ministring grace to them The tongue of the just is as choice silver pure and precious and inâ—iching many Prov. 10 20. They have springs of wholesome words within them the law of God is in their heart and thence their mouth speakes wisedome and their tongue talkes of judgement their heart teacheth their mouth and addeth learning to their lipps Prov. 16. 23. That their lippes droppe honey combes honey and milke is under their tongue Cant. 4 11. Sweete words wholesome and nourishing their lipps feede many Prov. 10 21. Their wholesome tongue is a tree of life which both giveth and increaseth Spirituall life the faith in their heart in love to God and men to bring glory to God and to edifie men opens their mouthes in confession Rom. 10 10. 2 Cor. 4 13. Though in some for a time humane feare prevailes so and the love of their credit with the side they tooke part with before that they declare not themselves presently till grace get the victorie As in Nicodemus Ioseph of Arimathea and as some conceive of those rulers that beleeved in Christ but for feare of the censure of casting out of the Synagogue did not confesse him Iohn 12 42. And as their speech so their deeds declare their inward grace they are lively branches of the true vine and there is a blessing in them they bring forth fruit meete for the branches of such a vine by the sappe of grace and life which Christ putts into them Iohn 15 5. As they are resembled by trees planted by the rivers of water they bring forth fruit as trees of righteousnesse the planting of the Lord that hee may bee glorified Psal. 1 3. Ier. 17 8. And as they are considered in their mariage to Christ by his vertue they bring forth
for their sinnes because no sinne can be pardoned but by faith in Christ but not for not beleeving in him of whom they have not heard Iohn 15 22. Rom. 10 14. Of contrarietie of faith when men reject Christ will not receive him the will standing in opposition to the hindering of the mindes assent to the truth resisting both interior instinct and exterior preaching whereby Christ with his saving power is offered This hath the reason of sinne and condemnes men makes them guiltie of the body and blood of Christ in an unworthy rejecting of him Iohn 1 11. Hee came unto his owne and his owne received him not Iohn 5 40. Ye will not come to mee that ye might have life 43. I am come in my Fathers name and ye receive mee not Some profanely set light by him and his grace as Esa 〈…〉 despised his birthright in comparison of a morsell of meat Heb. 12 16. And they that were called to the marriage Supper of the kings sonne set light by it for their worldly advantages Luke 14 18 with one consent making excuse and when they feare that his presence will bee any losse in their temporall state they wilfully reject him as the Gadarens for the losse of their hoggs and shew a notable unthankefullnesse offering vile indignitie to Christ in preferring and redeeming base things with a wilfull losse of him and his salvation So they wrong their own soules as the rich man that had his whole and full portion in good things in his life time and cast away his soule Luke 16 25. Some love darkenesse so as the light is hatefull to them because it discovers the evill of their works which they are not willing to accuse themselves of and come to the soveraigne remedie of their soules to bee healed This is condemnation the jâ—st cause of their perishing not that they are in darkenesse ignorant of the way of salvation nor that they are in sinnes for Christ helps both hee is the light of the world that whosoever beleeveth in him shall not walke in darknesse but shall have the light of life and hee came into the world to save sinners But that the light being come into the world they love darkenesse rather than light and the cause is that their deeds bee evill They have an evill conscience and will not bee cured they worthily perish without pitty the love of their vices keepes them from imbracing the fountaine of vertue They are withheld by a most wicked cause from yeilding themselves to so gracious a remedie As they justly are damned that had the truth which saveth but loved it not having pleasure in unrighteousnesse 2 Thess 2 10 1â— In not receiving Christ they are greivous unto God who hath given this record of his Sonne that hee hath given eternall life unto the world and that life is in his Sonne and whosoever hath his Sonne hath life They that receive not Christ upon this record of God give no credit to him so blaspheame him to bee a lyer 1 Iohn 5 10 Fearing least they should bee deceived in resting upon his promise To derogate faith from the Gospell in which Gods truth and faithfullnesse is chiefly set forth when men spoyle him of the honour of his truth what leave they remaining to him Light of nature teacheth that God is the prime veritie truth it selfe and so is to be beleeved in whatsoever hee avoucheth to bee true whatsoever hee testifieth of his Sonne all that have notice of it are bound to credit God hath testified that Christ is the life of the world that there is not salvation in any other this record I am bound to beleeve with an historicall faith but where hath hee said that he is my life that requires an inward testimonie which till I have received I seeme not to wrong God I must first have his record before I be guiltie of not receiving it There is a double act of faith direct which is my receiving Christ that I may bee saved committing my soule to him to deliver mee from death and to restore mee to my lost happinesse which is called faith of adherence This I am bound unto by the exterior record which in the Gospell God hath given of his Sonne and the Apostle to incite men to faith takes his argument from the dishonour which is done to God in not resting on his record to the receiving of his Sonne unto life The holy Ghost convinceth the world of sinne in the ministerie of the Gospell because they beleeve not in Christ Iohn 16 9. Not onely that all the world out of Christ are in their sinnes but that this is a sinne which they had not before they heard him preached to bee the Saviour of the word that they beleeve not in him for justification from their sinnes Iohn 15 22. There is also an act reflexe which is called faith of evidence which is to bee assured of my salvation upon the inward testimonie of God in my selfe the evidence of his grace in me that I doe indeed beleeve and am converted from sinne to holinesse that I have the witnesse of the water and blood in mee of regeneration and justification by Christ wee know that wee have passed from death to life because wee love the bretheren 1 Iohn 3 14. I have written these things to you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life 1 Iohn 5 13. The first act of faith is without experience before it but the word which wee have received as the word of God workes in us that beleeve and so wee have experience to an increase of our faith It is to their reproofe that though they subject their hearts to the Commandement of hearing Christ and beleeving in him and labour to worke the worke of God in beleeving in him whom hee hath sent yet sensible of their unbeleeve and fearing least it may hinder the good which they desire do goe on unchearefully They consider not that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindnessâ— in the earth and doth therein delight Ier. 9 24. And how mercie pleaseth him where men will give place to it waiting that hee may have mercie on them his pleasure being in them that wait on his mercie Psal. 147 11. And how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe or bruised reed Math. 12 20. how readily Christ apprehends us when wee though weakly lay hold on him They observe not the change wrought in them and the spirituallnesse of their actions now in comparison of that they were before they received this seed which God giveth life unto The new creature is but as an infant in them in the understanding of this and the great consequence of it in the evidencing of Christ in them otherwise it is joyfull They marke not how that little faith is
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
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is
that beholding the rich grace and abounding mercie bestowed upon them they may not despaire but hope to finde like mercie seeing possibilitie of Cure notwithstanding the greatnesse and number of their sinnes with the greatest strength of corruption David healed saith it shall embolden others to come unto God for safetie taking the opportunity of time when he may be found Psal. 32. 6. Which may serve to correct our dullness and negligence in beholding the workes of God and stirres us up to give our selves to observe the vertues of God in them as his wisedome power goodnesse mercie c. Psal. 107 42. Let them 〈…〉 t are of upright judgment behold and marke the testimonies of Gods providence and take great pleasure thereof but contrariwise let all the wicked being convicted stoppe their mouth verse 43. Who is wise according to God that hee may with understanding observe both dili 〈…〉 and deepely these great and excellent matters which the Lord worketh It is a complaint of the smallnesse of the number of wise men that with earnest consideration behold Gods workes and sheweth withall that by reason of the excellencie of them a man had neede to imploy all the power of his body and mind to the comprehension thereof A man may in the converted from great sinnes see such expressions of love and thankefullnesse such rare humilitie such labours of Christ that may humble him and shame him to see how hee is cast behinde Seest thou this woman Luke 7. 44. There was a man named Zacheus This makes for the certaintie of the story that the name of the person is set downe it may bee also for honour as Christ is said to call him by his name Zacheus come downe for to day I must abide at thine house hee speakes to him as familiarly knowne It is said of Christ the good sheepheard that hee calls his owne sheepe by name Iohn 10. 3. which declares his particular care of them Some hee mentions by name long before they be that it may be knowne hee is the Lord as hee saith to Cyrus Esay 45 3. So hee declared his divinity in naming Iosiah long before hee was in being to reforme religion 1 Kings 13 2. and to exec 〈…〉 his judgment upon idolaters promising and threatning what pleaseth him and in his owne time performing it he calls some by name as choosing out of the number of other men and makeing them eximious of his meere grace as hee saith to Moses Exod. 33 12 17. It pleaseth him to honour some by leaving upon record their grace and the workes of it in divine storie thus Heb. 11 2. by saith our elders obtained a good report not onely were they approved of God but testified of in his word that they pleased him and though this honour cannot now bee looked for yet a blessed memoriall is still a reward of a fruitefull faith Proverbs 10 7. Their remembrance shall bee acceptable honourable and everlasting Psal. 112 6. Esay 65 15. But Zacheus his sinne is mentioned in his story and so of others is not the staine of that enough to hinder the honour of his name God forgiving their sinnes takes away their rebuke their sinnes are not mentioned with imputation their repentance and workes testifying thereof are so considered with them that they are no more to their discredit in the hearts of good men specially but their cōscience yeelds them approbation for their repentance and fruites of it and they are honourable Esay 43. And if it were that all mens deedes should bee knowne to every one in the day of judgement both good and evill whether the judgement bee vocall or mentall yet their faith and repentance being knowne with their sinnes would speake for them to the conviction and confusion of unbeleevers and impenitent sinners Which was the chiefe among the Publicans Publicans were such as served the Romanes buying in great and gathering the Emperours tribute of the Iewes subjected to him they had diverse societies and diverse Maisters over them it seemes Zacheus was chiefe of the societie that met at Ieri 〈…〉 It is not mentioned how he came to that greatnesse but it seemes he was of witty invention to finde out wayes to obtaine his owne ends wise after the world and such not straitned in their conscience may God permitting raise themselves to greater dignity and estate than plaine and downe right honest men As a cage is full of birds so are their houses full of deceit therefore are they become great Ier. 5. 27. Antiochus a vile person when they gave him not the honour of the kingdome obtained it by flatteries and working deceitfully became strong with a small people to doe that which his Fathers and his Fathers Fathers had done Dan. 11 21 23 24. Frauds illarts so succeed sometimes by the providence of God that the godly are astonished and some of them sollicited to defection till they go into the sanctuary of God and learne what is the end of such men that hold fast their sinne It is certaine that greatnesse and goodnesse are separable iniquitie may serve a mans turne to lift him up though it can give no firme and stable setling Prou. 12 3. A man cannot be stablished by iniquity And hee was rich The mention of his riches in his calling occasions this note that riches hinder not from comming to Christ when God will put forth his power to call men to him though our Saviour saith that they are hardly saved that are rich and with men it is impossible easier for a Camell to goe through the eye of a needle yet hee saith it is possible with God conversion is a worke of his omnipotencie Ephes. 1 19 20. above all facultie of nature and having such impediment of corruption and sinne as no power but almightie can remove to which nothing can bee too hard he can make a Cammell goe through the eye of a necle dilating the eye or attenuating the body of the cammell The Apostles negative not many mighty or noble or wise after this world 〈◊〉 mits an affirmative some such are called and implyeth that even of the best ranke in the world some should submit them selves to Christ 1 Cor. 1 26. David saith The fat of the earth shall eate and worship as well as the leane and poore that are ready to dye whose life was thought past recovery Psal. 22 29. Iames calls not onely the poore man to rejoyce in God exalting him by his calling him to high dignity but the rich man also whose minde the Lord makes low and humble Iam. 〈◊〉 9 10. Yet its true that riches are by abuse through the corruption of man occasion of damnation to many The woe of our Saviour to the rich and the calling of them to weepe and howle for their miseries to come upon them declare it First they become hinderers of their answere to God calling them The doctrine of Christ that no man
men that had faith in him their â—sinnes with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things not altogether without some sparkles of grace and seed of pietie The Spirit of God works in us so sometimes that we our selves seeme to bee authors of the fact Of himselfe it could not bee seeing it tended unto and ended in his blessed change from the state of sinne to the state of grace his passing from damnation to salvation it was some beginning of his rising out of sinne which argueth the worke of God in three respects 1. In taking away the deformity of the soule by the staine of sinne restoring the comelinesse and beautie of grace 2. In setting the will ordinately in subjection to God restoring the good of nature in beginnings which sinne had corrupted and destroyed the whole nature remaining inordinate thereby 3. In taking away the guilt of sinne whereby man was subject to eternall damnation All which and every of them is Gods worke giving into the mind a light of grace into the will a new quality whereby it is sweetly moved and readily to the obtaining of the eternall good drawing the will to him and none but God against whom the offence is committed can remit the guilt and punishment of sinne There is great difference betweene the ceasing from the act of some sinne and rising out of sinne which is to repaire man unto those things which hee lost by sinning Preventing grace is not common to all but it is proper and peculiar to the elect in whom God workes the will to spirituall and eternall good it doth not expect mans will neither doth mans will call to it but it prevents it by preparing it that it wills good and helps it being prepared that it may performe it it was a will before but not a good and right will Not onely the will of man is not sufficient if the grace of God bee wanting for so it might bee said on th' other side the grace of God sufficeth not if our will bee not wee must give the whole to God Preventing grace is faith with love The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne and prepared and that benefit is the faith of Christ so the will is healed the Spirit of God being author and so disposed that it actually wills and indevours what God commands Faith is in him which willeth to beleeve whose good will it prevents not in time but in cause and nature There is a beginning of faith a good thought of beleeving which is of God only wee being not sufficient of our selves unto it 2 Cor. 3 5. Which is not meant of any thought whatsoever but of a thought of beleeving or right living which affects the will It signifieth not simply to apprehend something in our mind But with deliberate judgment of reason and affection of the will about the thing apprehended as Philip. 4. 8. If there bee any vertue if there bee any praise thinke on these things Our conversion is described by our knowledge of God Gal. 4 9. and first receiving light Heb. 10 32. But it is such a knowledge of him as hee gives in the face of Iesus Christ unto some measure of faith drawing us to him to seeke reconciliation remission sins and is an effect of his knowledge of us As the Apostle adds by way of Correction or rather are knowen of God if any man love God the same is knowne of him as hee saith in another place received of him Rom. 14 3. Hee is knowne with approbation and drawne to God So it might bee in Zacheus such beginning of faith as is in a good thought in some knowledge of God in Christ with some love and could not for the preasse because hee was little of stature Thus it falls out to men of good desires sometime that their hope is deferred and the satisfying of their desires suspended some way or other Mâ—â—tha and Mary desired the healing of their sicke brother to prevent his death sent to Iesus about it hee deferred their desire till he was dead buried and stunke that hee might worke a greater miracle in raising him from death to life for Gods glory and the confirmation of the faith of his Disciples this may bee one stay more glory to God good to men Iohn 11 4 15. So was Iairus his desire of the healing of his daughter deferred and hee disswaded from troubling Christ any further as counting it hopelesse for now she was dead onely Christ excites his hope of the life of his daughter Luke 8 42 49 50. Sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling as the two blind men desiring mercie of Christ to receive their sight were rebuked by the multitude that went before because they should hold their peace They that brought their Children to Christ with desire of his blessing were a little stopped by his Disciples Sometimes a man hath impediments and lets from himselfe as Zacheus from his low stature that could not looke over the multitude that were about Christ it may bee his faith is not such as God will have it before hee receive what hee desires if it bee of a good thing to bee done by himselfe When hee hath a good will and desire the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength There is a remainder of Originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire till they cast it away that the comfort is most in this strife to doe it in the willingnesse of the spirit hindered by the flesh Matthew 26 Chapter verse 4. Satan is a great hinderer of good desires as the Apostle saith in his owne case in desire to see the Thessalonâ—ans from whom he was taken for a short time in presence not in heart and indevouring it with great desire Hee would have come once againe but Satan hindred it 1 Thess. 2 17 18. How hee hindered â—s not expressed whether by tempests of the aire or by the tribulation of the persecuting tyrants or lying in wait for him in the way to kill him or by sicknesse but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith Hee assirmes the decree of his will to it and his preparation to accomplish it once and againe and in that hee was hindred the inward act of the will the Divell cannot discerne or hinder so as the outward act of the body as to preach the Gospell c. The Divell and his angels are noted to hold in their haÌ„ds the foure winds of the earth that the winde should not blow upon the earth or the sea or on any tree which signifieth the
madnesse Though God deferre his elect that cry unto him night and day yet when their time is come that hee should judge for them he will avenge them speedily Luke 18 7 8. Speedily in respect of the wicked who are suddenly destroyed while they had no such thought and feared nothing yet though God suffer them with long patience As the Israelites were brought out of Egypt with a strong hand and their oppressers overwhelmed the same day that God had promised Exod. 12 41. When the houre was come that was appointed for the death of Christ how doth hee hasten to it as is to bee gathered by his speech to Iudas with the soppe discovering him to bee the traytor That which thou dost do quickly meaning the betraying of him into the hands of wicked men which hee was with full purpose rowling in his mind Till then hee over-ruled the Divell to whom hee now permitted him and left him to his owne malice As if he should say hasten thy selfe to the treason which irrevocably thou art set to doe and thine owne destruction seeing thou wilt needs perish me to the worke that I am to finish by my death which for mans redemption salvatiō I so greatly desire He is good and doth good his owne goodnesse moves him Psal. 119 68. The good pleasure of his goodnesse is that which impells him 2 Thess. 1 11. The propense and pleasing inclination of his will to the good of men his selfe-propension to diffuse his benefits is the fountaine of all that good wee receive and it is the spirituall ground-worke of our prayers He delights in exercising loving kindnesse Ier. 9 24. And mercie pleaseth him Mich. 7 18. He will waite that he may bee gracious unto his people he will bee exalted that hee may have mercie upon them which turnes unto the highnesse of his name and greatnesse of his glory he is a God of judgement in all things propense unto moderation convenient for their salvation Esay 30 18. Which may serve to incourage the weake whose faith is sometimes shaken by misinterpreting Gods deferring to heare their prayers as if it were a deniall or that hee regarded not their state which the Lord is pleased to take notice of and to give helpe against Esay 49. 15 16 17. But Sion said the Lord hath for saken me and my Lord hath forgotten me Vnto which he answeres three things for incouragement First that hee neither hath nor will nor can forsake and forget her Which he illustrates by comparing and preferring his compassion towards them to the compassion of a mother to the Sonne of her wombe It is given to the mother commonly to love more tenderly than the father therefore he compares his love with the mothers love and not simply her love to the sonne of her wombe but that suckes her breasts towards whom a mothers affection is not overcome with labour or any kind of molestation but with unremitted care she indures to give it sucke to nourish it and foster it And scarse is it to be expressed how she is affected with the smiles or afflicted with the cries of it specially being pressed with any danger Whereby Solomon found out in his wisedome the true mother of the child challenged by two women when the true mother heard of the dividing of it betweene them her bowels yerned were hot upon her sonne and would in no wise have it slaine 1 King 3. 25. 26. Againe if the soule in temptation except against this comfort and say Experience shewes that some mothers doe loose naturall affection and regard not the children of their wombe no not then when they are not long from their birth God answers to that though created nature may defect and turne monstrous yet the supreame and uncreated nature is so perfect that it cannot change And that is the first thing which may specially comfort Godly tender mothers in such temptation about Gods leaving his care of them If their affection bee such to their children can Gods be lesse to them They cannot forget nor forsake theirs will they thinke that their affection is not equalled by God yea overmatched and exceeded being infinite Secondly a second thing is that God will not forget his for this reason hee will have them ever in his sight as graven upon the palmes of his hands as things in account and precious are minded As the gold finer sits by the fire into which he hath put his gold to melt to take it out in due time and his eye is still upon it hee neglects it not Malach. 3 3. God withdrawes not his eyes from the righteous Thirdly a third thing for their answere is that the time of their reliefe being come their comfort shall be hasted in the departing of the instruments of affliction in the coming of such as shall build them up with new accesse of members of the Church multiplication of Gods people that the joy shall exceed your sorrowes It may silence such godlesse persons as would destroy the faith of Gods promises in the hearts of his people by his deferring so long the fulfilling of them First they misaccount time it is not long that God deferres compared with eternitie following one day and a thousand yeares are alike and differ not concerning that which belongs to proportion of infinite time both in comparison of eternitie is but as a point of time in comparison of time The eternitie of God coexisteth indivisibily with any duration and with the least part thereof even a moment The parts of our duration which are passed or which shall passe away either have beene or shall bee but are not Gods eternitie is an interminable whole and perfect possession of his life together All things that have being may be said to coexist with God in eternity or eternity with thē by objective though not any reall existence as the objects of the knowledg power of God Knowne unto God are all his workes from the beginning of the world Act. 15 18. By his eternall counsell he disposed all things in the best sort and from eternitie there is with him the best reason of his counsels and doings He needes not time to discusse causes to inquire after iniquities and search out sinnes for his dayes are not as the dayes of man or his yeares as mans dayes distributed into spaces of dayes and yeares his life is not as mans Secondly they falsly accuse God of slacknesse as it is among men counted a fault which is a deferring of any thing beyond the due time appointed God hath times and seasons in his owne power so as opportunitie shall not slide away from him his promise which is for an appointed time shall surely come and not tary at the end shall speake and not lye Hab. 2 3. Thirdly let it provoke us to bee followers of God in this as he slackes not to doe good to his people in fit time so let us observe
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
the Iailour that setting aside the feare of the governers he brought them into his house and washt their wounds and set meat before them Act. 16 15 34. And of that old Disciple Mnasâ—n whose love unto this worke to lodge Christs servants was still fresh Act. 21 16. 2. Our houses with our selves and all that wee have wee owe to the Lord therefore should they bee open to him it was enough to say The Lord hath neede Luke 19 31. If in his hee need our house how can we deny him let him have it with all willingnesse We know not what may come to passe in the earth Eccles. 11 2. The wise man reasoneth for giving to the poore thus give a portion to seven and also to eight for thou knowest not what evill shall bee upon the earth Give liberally give to many it is said of the just hee disperceth abroad and is as hee that soweth that casteth his seed at his right hand and at his left the reason the uncertaintie of things death may come and then the seed time is past a man cannot helpe whom he would or it may be he that is able now may want and hee that wants now may bee able to helpe him that in his need hath beene helpefull to him God ordereth it so that hee that watereth shall have raine and with what measure men mete unto others it shall be measured unto them againe Luk. 6. 38. Wee have heere no stable or fixed seate wee are or should bee prepared to leave our houses and all wee have in case of confession therefore to receive theâ— have alreadie done it It is perpetuall infamie to Diâ—â—rephes that himselfe received not the brethren and more that hee suffered not those that would It must bee true hospitalitie not to keepe open house with a table plentifull furnished for any how vile so ever which is expreslie forbidden 2 Iohn 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed Not heresies onely but heretickes that spread their heresies are to bee rejected we must have no fellowship with their unfruitfull workes of darkenesse not onely not invite them but if they offer themselves decline them Depart from the foolish man in whom thou perceivest not the lips of knowledge heare no more the instruction that causeth to erre from the words of knowledge We must put a difference indeed betweene an hereticke convinced that sinnes being condemned of himselfe and one that yet may bee wonne But receive none such to house in favour of his heresie That is to bee partaker of his evill deedes nor converse with him salute him not with danger of being seduced evill words or evill conversings corrupt good maners 1 Cor. 15 33. Or with scandall to the weake But if hee be in extreame want wee must consider that hee ceaseth not to bee our neighbour therfore we may for his releife receive him to house or exercise other workes of mercie to him taking heede still of sinne of appearance of sinne and of the daunger of it Wee must abhorre to bee partakers of his evill deede in doing any thing to further false doctrine or hinder the doctrine of Christ. Bid him not God speed may seeme to bee against civilitie but it is a discountenancing of false doctrine as the Prophet did the Idolatrie of Iehoram of whom he saith he would not have looked toward him and a preserving of a mans selfe For salutation may breed familiar speaking together and that may prove contagious and bidding him God speed implieth a well wishing to him in his businesse and so consent and cooperation in some sort and so indaungering as to fellowship in sinne so in his punishment As hee that receives a true preacher of Christ in that name furthers his good worke and is partaker of his reward Not that such diligent choise should bee made of them wee receive to house that none but true godly good Christians should bee received There is certaine reward to them that receive a righteous man in the name of a righteous man so though hee bee an hypocrite yea a reprobate if hee come in the name of a Disciple of Christ and in that name be loved and entertained We are to doe good unto all even men that are evill are to bee allured by benefits and recalled to a better course The office of hospitality is not fulfilled in communicating our meate drinke house and things pertaining to the refreshing of the body but in mutuall edification sweete words that it may bee understood that the beneficence is done to the honour of Christ. v. 7. And when they saw it they all murmured saying that hee was gone to bee gâ—est with a man that is a sinner This is the event which this worke of so great mercy and love had among the multitude they murmured inlarged by the universalitie they did all so declared by the cause a mistaken ground that it agreeth not with holinesse for an holy man to bee upon any occasion a guest to a sinner An other mistaking there was that counted Zacheus a sinner who was now returned to innocencie To murmure is so to dissemble the voice as also to let loose the bridle to a petulant tongue to oppose ones selfe to some body yet not openly to set upon him but to condemne secretly what the murmurer reproves not to his face commonly whom hee bites with a poyson-full tongue or it is an inordinate affection arising of impatience in adversities or of an evill interpretation of other mens workes or deeds This is the event of well doing of good actions in some they are grudged at meete with evill constructions are evill thought of and evill spoken of This event befell the actions of him who did all things well and nothing amisse Luke 5 30. Why doe yeâ—â—ate and drinke with Publicans and Sinners Math. 9 1â— Why eateth your Maister with Publicans and Sinners It carried a shew of ingenuitie and simplicitie but with a heart of gall against Christ condemning his doing as unworthy of his person and office Luke 15 2. When the Publicans and Sinners came to heare him the Pharises and Scribes murmured saying This man receiveth sinners and eateth with them Malicious hypocrites misliked and spaâ—e evill of what Christ spake or did how true and profitable soever He kept company with them to leade them from their sinnes to righteousnesse and it was so plaine that it could not bee denied but being envious they misconstrued and misliked that which was well done Simon the Pharisee though no proud contemner of Christ nor sworne and violent enemy to his doctrine yet ignorant of the office of Christ that hee was sent with the grace of reconciliation to save that which is lost hee is offended that a sinner is gently received who in his opinion was to be expulsed the companie and thinketh in himselfe that Christ is not so much as a Prophet
a thing accepted of God when it is done to his name a worke of love it hath present fruit and future reward so that hee that hath mercie on the poore happy is he Prov. 14 21. Hee that hath a bountifull eye shall be blessed for hee giveth of his bread to the poore For temporall reward There is that scattereth and is more increased Prov. 11 24. The liberall foule shall bee made fatte and hee that watereth shal be watered also himselfe Springs and wells though they bee much drawen yet they abound with water The liberall person shall stand by his liberalitie Esay 32 8. Hee that giveth to the poore shall not lacke Prov. 28 27. The Lord will recompence him what he hath laid out Prov. 19 17. Hee that ministreth seed to the sower shall minister bread for their food and multiply their seed sowen and increase the fruits of their righteousnesse 2 Cor. 9 10. The God of those poore servants of his shall supplie all their need Philip. 4 19. 2. In spirituall graces God many times rewards this mercie and liberalitie Luke 16 11 12. If yee have not beene faithfull in the unrighteous Mammon who will commit to your trust the true riches If yee have not beene faithfull in that which is another mans who will give you that which is your owne On the contrary it appeares that they that dwell in heaven and free and at libertie count nothing of this world theirs but as stewards to the Lord faithfully dispence their goods according to his mind shall bee blessed and trusted with spirituall riches true treasure his owne because the fruition is everlasting Cornelius his almes with his prayers came up for a memoriall before the Lord his reward was to have Christ revealed unto him by Peter whom when he heard the holy Ghost fell upon him Act. 10. Men get assurance of a gracious estate for ministring to the Saints of love is opposed to that from which reprobates fall Heb. 6 9 10. 1 King 18 13 Obadiah alledged to Eliah as proofe of his true feare of God that hee preserved the persecuted Prophets and fed them with bread and water If we love the brethren in deede and truth wee know that we are of the truth 1 Iohn 3 19. It furthers our assurance of eternall life The mercifull are blessed for they shall finde mercie Math. 5 7. Mercie rejoyceth against condemnation Iam. 2 13. A godly man moved with compassion with respect to Gods Commaundement lifts up his head and overcomes the feare of being condemned in judgement because God hath put this grace of mercie in his heart whereby hee is carried both in softnesse to his brethren not hard and rough to them and to releeve those that stand in need of his helpe the ground is Gods promise to the mercifull The Apostle calls it laying up a good foundation against the time to come that we may inherit eternall life 1 Tim. 6 19. Three things are implied 1. That there is eternall life to be obtained 2. That the foundation of eternitie is to bee laide heere 3. That the state of the next life follows the state of this as the upper building followes the foundation Christ is the onely foundation but good workes are by Gods promise as testimonies of our being in Christ a strengthening to our hope God hath promised reward in heaven to them that shew mercie to his poore he that is mercifull rewardeth his owne soule Prov. 11 17. It is to make freinds for another world that may receive us at our death into everlasting habitations Luke 16 9. The good will give freindly testimonie to the conscience that such have not beleeved in vaine and God counting done to himselfe crownes the worke Christ promiseth a Prophets reward to him that receives a Prophet a righteous mans reward to him that receives him in the name of a righteous man and him his reward that receives and refresheth as hee may though but with a cuppe of cold water in that name that hee belongs to Christ a Disciple Math. 10 41. The Apostle puts a case of giving all a mans goods to the poore and it shall prosit him nothing The Apostle gives the reason because it is not in him an act of love hee hath no love A man living in reigning sinne destitute of grace can looke for no reward hee is in the flesh and cannot please God Other rules there bee to bee observed in giving as a just possession as in the example of Zacheus his ill gotten goods hee restored and gave halfe his owne Prov. 5 16. Let thy fountaines flow forth and the rives of waters in the streets Not onely take part of thy goods thy selfe but distribute them liberally to those that want The Apostle requires of him that stole to steale no more but to labour with his hands the things that are good that of his honest labour he may have to give him that wants Ephes. 4 28. Hee that hath this worlds goods saith the Apostle Iohn and sees his brother have need and shutts up his compassion from him how dwelleth the love of God in him So the goods must lawfully bee possessed and it must be an act of love to God and to our brethren 1 Iohn 3 17. The goods that are unlawfully withheld from the owner must bee restored as followes in the text There be three sorts of ill gotten goods 1. When the injustice is onely his that hath gotten them as in oppressing usurie theft rapine defrauding over-reaching c. when the right and dominion is not transferred from the owner of such men may not give almes but restore them as an act of justice in putting a man in possession of his owne When by diligent inquisition it appeares that neither the parties wronged nor any of their kindred is alive it must bee given to the maintenance of the Ministerie and Gods worship or to the use of the poore such as are in Gods steed Numb 5 8. 2. Sometimes the injustice is in both that he that hath acquired the goods cannot retaine them they are gotten against justice nor hee of whom they have beene gotten can require them hee gave them against justice as in bribes to pervert judgement or such cases as this almes is to bee given 3. Something is unlawfully gotten where the acquisition it selfe is not simply unlawfull but that is unlawfull by which it is acquired as when a woman hires out her selfe to bee a whore and takes the wages of a harlot she comes by Gods mercie to repentance and would shew mercie as she hath received mercie she gives of that which was her reward unto the poore it is not unlawfull The Law forbad to bring for offerings in any vow the price of an whore Deut. 23 18. Hee would have the sanctitie of his house and altar held in high reverence and not polluted wish any impure oblation Hee forbad also to bring the price of a dogge in any vow
prayer unto God when hee â—rieth shall not be heard Pro. 21 13. Whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon God unlesse hee calls upon God at all times and his prayer have the companie of true vertues 5. In few words hee shall have many curses Prov. 28 27. And that wofull one at last to have judgement without mercie Iam. 2 13. Whereas none can stand in judgement without mercie mercy tryumpheth To propound woe to them that not only releive not but oppresse the poore The Lord hath a controversie with the land because there is no mercy in it Hos. 4. but specially when it is as Solomon speakes of the mercies of the wicked that they be cruell Prov. 12 10. Amos 2 6 7. For three transgressions of Israel and for foure I will not turne to it because they sold the righteous for silver and the poore for shooes they gape over the head of the poore in the dust of the earth They lye downe upon cloathes laid to pledge by every altar Amos 5 11. And ye take from them burdens of wheat 12. I know your manifold transgressions and your mightie sins ye afflict the just ye take rewards and oppresse the poore in the gate One punishment among the rest is for this and other sinnes mortalitie that but the tenth part shall scape v. 3. The Citie which went forth by a thousand shall leave an hundred and that which went forth by an hundreth shall leave ten to the house of Israel So Amos 6 9. Because they pamper themselves excessively and none is sorie for the afflictions of Ioseph If there remaine ten men in one house they shall dye and scarce any bee left to burie the dead but some shall burne them to ashes within the house to carrie them out more easily v. 10. Amos 8 3. There shall bee many dead bodyes they shall cast them forth with sylence The cause v. 4 5 7. It may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile but releive them to looke to the Rules in their giving that they give not of unjust possessions God hates briberie for a burnt offering Esay 61. God reproves wicked men for offering him a part of their robberies and oppressions thinking that therefore hee will dispence with them hee that judgeth them that share with theeves whether private men as Proverb or Iudges Esay 1 23 will not himselfe indure to bee made a partaker of their iniquitie And so for the rule of discretion and sincere intention c. Here may bee placed that which is before what is it of which almes are specially commended And if I have defrauded any man by forged cavillation or false accusation In this is noted the manner of the sinning which publicans used in their calling in receiving tribute which was to pretend in their preying upon the people and their thefts the commoditie of the common wealth and if any opposed them in their defrauding and rapine then would they impudently accuse them of wrong to themselves and the common wealth So when the Publicans comming to Iohns Baptisme asked him what they should doe hee answers require no more than that which is appointed unto you implying that the sin of their calling was to require more and calumniate such as refused The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have plaied the sycophant is thought by some to bee borrowed from the Athenians among whom hee was called syco phant that told of them that had brought Figgs out of other Countries as Attica because the Figtree was among them in great account and it was forbidden to bring Figges from other places Hereupon they began to be called sycophants that for a little mony did draw men before judgement seates for small cause and sometimes for no cause but pretended falsely accusing the innocent So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others thinke it to have begunne by the meanes of a Grecians servant who having brought Figgs into his house one of his servants eat them up and the master missing them inquired who had them hee that was guiltie accused his fellow that was innocent to finde it out hee made both drinke luke warme water and vomit and so the guile and false accusation of that guiltie person was discovered from thence deceivers and false accusers were called Sycophants From whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud to lye and to be false accusers of men against knowledge and conscience it is noted by Salomon that some will make it but a jest to bee false witnesses to face out a matter impudently knowing that they lye falsely Prov. 19 28 A wicked witnesse mockes at judgement making no more account of right and truth of Magistrates placed for justice or of God himselfe punishing false witnesses than they doe of things to bee laught at Iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of Naboth for a reward 1 Kings 21. And governours knowing the fraud and falsehood to receive the testimony of such rakehells and proceed to sentencing of innocent Naboth to death and so sent word to Iesabel what successe her plot had tryumphing in their thoughts after their sinnefull gratifying of a wicked woman that the villanie was so freely carried The high Priests knew wel how to get men falsly to accuse our Saviour with a wet finger they would not sticke at it to set their tongues to sale for a price to helpe their friends and benefit themselves Salomon speakes of riches gotten by a deceitfull tongue Prov. 21 6. This gaine by deceit and lyes is to a naughtie heart wonderfull pleasant Prov. 10 17. The more unlawfull the better liked It is as naturall to men to lye and deceive as for nettles to grow with sowing or setting All men are lyers Psal. 116 Rom. 3. Dauid was much troubled with cruell witnesses that charged him falsly Let it admonish men to nourish tendernesse of coÌ„science shame and bashfullnesse to sinne take heede of impudencie outfacing out-looking conscience that secretly bites and barkes when they resolve to sinne 2. Take heed of inordinate desire of gaine it will make a man transgresse in great matters for a little and base price Prov. 28 21. Ezech. 13 18 For handfulls of barly and peices of bread to slay soules that should not dye and give life to soules that should not live Hate such gaine as brings the curse into the house with it it is vanitie tossed to and fro of them that seeke death Prov. 21 6. Take heâ—d of getting by false accusation by playing the Sycophant That charge which Iohn Baptist gave to the souldiers give to your selve Accuse no manfalsely Luke 3 14. It is set downe among the sinne of the latter time proceeding
all according to the Oracle A father of many nations have I madethee He is the father of all the faithfull not effectually to beget them and to worke their faith and conversion so God onely is their Father begetting them by his Spirit But analogically and by proportion that as fathers doe transmit to their naturall Children inheritance and other rights of theirs so hee for the grace of the covenant given to him should as a father transmit to the beleevers the righteousnesse and blessednesse promised and given to him That which is proper to Christ is spoken of him In him shall all the Nations of the earth bee blessed Gen. 18 18. In thy seed that is Christ as Paul interprets shall all the Nations of the earth bee blessed Gen. 22 18. So he is called the heire of the world Rom. 4 13. Act. 7 Of Canaan a type of heaven and as the best part of the earth as a type of the whole world to bee possessed of Abraham and his seed specially the head of that seede Christ. This inheritance of heaven and earth he receiveth from God through the righteousnesse of faith and transmitts it to all his Children in all the Nations of the earth that is such as beleeve unto righteousnesse and so are adopted Children and heires of heaven and earth Psal. 37 20. 1 Cor. 3 21. So in death the faithfull were gathered into the bosome of Abraham their father and sitte with him in the kingdome of heaven the Church gathered out of the universall as his Children for number like the starres of heaven In this is set forth the dignitie and felicitie of Abraham in his paternitie that all the Nations of the world beleeving should bee his Children whereby appeares that all have not equall honour and felicitie that have saith equally precious Abraham and all the faithfull are equally just by imputation of the righteousnesse of Christ unto them But they are not in this honour with him to have the place of paternitie to all the faithfull The Pope usurpes in calling himselfe the head of all the faithfull it was never given him of God it is his miserie that so many flatter him in his unjust usurpation It implyeth that there is but one faith and way of salvation under the Law and Gospell Heb. 13 8. Acts 15 11. Heb. 6 12 and 11. By faith they obteined testimonie y t they were righteous and stand as so many witnesses that onely by beleving in Christ resting the soule wholy on his obedience for our whole felicitie is the way to life from that promise The seede of the woman shall breake the Serpents head By what faith Abraham was saved his seed are saved There is one saith both for that which is beleeved common faith once given to Saints Titus 1 4. Iude. v. 3. And in respect of that kind of faith by which wee doe beleeve though for number there bee so many faiths as there bee beleevers yet for kind Abrahams faith and all that have savingly beleived is one and the same for ever not in degree his measure was strength in faith most beleevers now are weake in faith Papists are to prove their right in claiming to be children of Abraham seing they have not nor teach twice damnable teaching contrary to the faith of Abraham applying Christ the blessed seed to himselfe laughing in joy of his felicitie of which his Sonne was called Isaack and Christ in whom hee beleeved testifyeth that hee saw his day with rejoycing though a farre off yet with gladnesse in respect of his owne salvation in him To that purpose Christ urgeth his example to the Iewes that would not beleeve their owne salvation in him you will not come to mee that you might have life Iohn 5. They make two other claimes to heaven merit of person in Children or such as newly converted are taken away by death that working is prevented and merit of workes both concurring augments they say glory and the latter confirmes the former that it is not lost a straunge voyce not heard of Gods people that will not go after a straunger because they know not his voyce They blaspheame imputed righteousnesse It followes that to have comfortable assurance of salvation we must prove our sâ—lves Children of Abraham that proved the other is sure that is 1. By being of faith to rest on Christs merit inherent in his owne person without any worke done out of grace or in grace of ours trusted in as any part of cause to salvation As God preached the Gospell to Abraham and hee beleeved Gal. 3 7 8 9. Rom. 4 1 2 5. To be borne by vertue of the promise as Isaack Gal. 4. Rom. 9. 2 By being in Christ by faith Gal. 3 29. If yee be Christs then are ye Abrahams seed and heires by promise Which is to bee knowne by having the Spirit of Christ in us to doe the workes of Abraham Iohn 8. 39. Michah 2 7. Iames 2 22. By the illumination of the Spirit annointing and healing our minds to discerne difference of things true or false good or evill 1 Iohn 2 20 27. To preserve us from evill wayes and evill men Prov. 2. 2 By regeneration in giving and increasing the godly nature 3. By governing or leading Rom. 8 14. 4 By consolation Iohn 14. The comforter 5 By confirmation giving a constancie in the worke of righteousnesse to worke righteousnesse at all times Ps. 106. Verse 10. The Sonne of man is come to seeke and save that which was lost This is a defence of the action of Christ in his going in to Zacheus hee came for lost sinners Zaccheus and his household are such Ergo he offends not he doth nothing against his office in going in to him Though wee may not for a passive scandall which is 1. By ignorance of some 2. By malice in others forbeare the duties enjoyned us by the Lord as appeareth Math. 15 Yet as occasion is wee are to give a reason of our doing in generall for holding and professing truth contrary to the worlds opinion as why wee are not as the Pagans as the Iewes as the Papists as prophane men in the number of them that are in profession of true religion 1 Pet. 3 15 Bee readie to give a reason of the hope that is in you Our Saviour submitts himselfe to this order Mat. 9 11 12. Why eates your Master with Publicans and Sâ—ners his defence is it is the calling of Phisitians to be with the sicke that have neede of him 2. Mercie is preferred to Sacrifice 3. I am come to call sinners to repentance verse 13. So Luke 15 By three parables hee justifieth his mercie to sinners by their diligence that seeke things lost which they would recover and that graduallie 1. The woman her groat lost out of ten the sheepeheard his sheepe out of an hundred the father and the fathers joyfull receiving of a dead and lost sonne His answere and defence of the womans
not justified by the workes of the Law but by the faith of Iesus Christ even we I say have beleeved in Iesus Christ that wee might be justisied by the saith of Christ and not by the workes of the Law Gal. 2. 15 16. Philip. 3. There is no sinne that can be repented that a man may despaire of pardon of Mark 3. 28. All sinnes shall be forgiven unto men and blasphemies Consider all sorts of sinners that have bel 〈…〉 ed upon this ground th 〈…〉 â—od hath concluded all undâ—â— sinne that he might have mercy on all That Christ Iesus came thâ—â— the world might be saved by him and such chiefe sinners are made patterns to others It appeares that grace being offâ—red there is no other let but the refusall of grace What could I have done more that I have not done Esay 5. For God beseecheth us to receive it willing to conferre it 2 Cor. 5. Christ will put none away that come to him Iohn 6. 37. Doubt you of the sufficiency of Christs sacrifice to obtaine peace with God for you because your sinnes be so many and great It is sufficient for the sinnes of the whole world 1 Iohn 2. Or feare yo 〈…〉 God will not pardon y 〈…〉 destroy you Hearken to him avouching the contrary 2 Pet. 3. 9. Yea swearing for confirmation of your faith As I live I have no pleasure in the death of the wicked Ezech 33. 10. 11. Seeing all are lost even the elect as well as the reprobate Rom. 3. 23 There is no difference for all have sinned and are deprived of the glory of God only this odds there is some are children of perdition by eternall iudgement of God Vessels of wrath prepared to destruction for whom Christ would not so much as pray they were not given him to save but appointed to wrath forewritten to condemnation children of the curse 2 Pet. 2. 14. But others though they were by nature 〈…〉 ildren of wrath as well as otheâ—s yet they were not appointed to wrath but to obtaine salvation by the meanes of Christ Iesus to whom they shall every one of them come not one of them be lost Iohn 6. 37. 39. It should move men to recount with themsâ—lves often what they were and that for diverse uses 1. Thâ—t well instructed in the particulars of our misery and that doctrine one time after another laid upon our hearts we may runne to Christ still with singular affection 1. Pet. 2. 2. 3. 4. It is noted the constant act of beleevers to come to Christ their living foundation 2. To keepe themselves humble and abased in themselves because of all that they have done remembring their wayes and workes that were not good Ezech. 16. 63. and 20. 43. You shall iudge your selves worthy to be cut off Eze. 6. 9. They that seriously repent they doe not sleightly acknowledge their faults but recount with themselves how many wayes how long and with what pertinacy they have provoked the Lords anger and stirre up themselves to a detestation of their former led life and become ab hominable to themselves The Lord would have us so taste his goodnesse in pardoning and purging us as that our sinnes truly displease us and we remember them with bitternesse The Apostle abasing himselfe because of his former life ascribes all the good in him or done by him to Gods free grace 1 Cor. 15. 9 10. And puts other Christians in minde of that which they were when God called them 1 Cor. 12. 1 2. Yee know you were Gentiles and were carried away unto the dumble Idols as ye were led that they might magnifie the compassions of God in their change and not to use their gifts to ostentation but to the praise of Christ 1 Tim. 1. 12 14. Ephes. 2. 11 12. Iâ— serves to sâ—irre us forward to righteousnesse and to bee as earnestly carried to that as ever wee were to sin Rom. 6. 19. 2 Peâ— 1. It is sufficient to have spent the time past c. To preserve from Apostasie and to hold us to God with study if it could be to make him amends by standing full in all his will for the injurie wee have done him It helpes to faith in God for the continuance of his good wâ—l and pardoning our sinnes of weakenesse seeing when we weâ—e enemies hee r 〈…〉 d us of his great love and abundant mercy Rom. 5. 9 10. It helpes to condole and be compassionate toward sinners consideing the Lords compassion towards us to pull us out of that woe FJNJS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iphier Quâ exâ—â—sationâ— purgamus qui dâ—â—boli servis â—â—inoâ—es sumâ—â— Christo prâ— sanguinâ—â— pretio viceâ— noc in modicis rependimus Cypr. de oper Eleem os Iob 38. 41. O si posse 〈…〉 excitare homines cumipsis pariter excitari ut tales essemus amatores 〈◊〉 permanentis qualeâ— sunt homines â—matores â—itae suâ—ientiâ— Aug. de doct Christ. Quanto propinquius sinemmundi diâ—bolus videt tanto erudelius â—ersecutâ—â—nes exerâ—eâ— ut qui se continuò damnandum consp 〈…〉 〈◊〉 socios multipliceâ— cum quibus gehexnae ignibus addicatur Isid de sum bon * Aâ—dentius ab illis defenditur 〈…〉 esis quam a nebis oppâ—gnatur Hieron epist. ad Theoph. * NusquaÌ„ faciâ—â—us profi 〈…〉 quam â—n castris rebell um Tersul de praescript advers â—aereticos obser 1. Mat. 26. 53. 2. King 19. 35. Marke 15. 44. Marke 14. 36. Iohn 14. 30 31. Phil. 2. 7 9. Iohn 10. 17. Coloss. 2. Vse 2 Vse 3. Vse Caut. Iosh. 6. 26. 1 King 16. 34. Obs. 2 Iohn 12. 21 Ezra 4. 2 3 4 5. Iohn 4. 9. Iohn 4. 40. 41. Gal. 1. 17. Reason 1. 2. 1. Vse Act. 18. 10. 2. Verse 2. â—bser 1. Psal. 111 2. 〈◊〉 Vse Obiect Sol. Disâ—â—nt diâ—ites â—on in fa 〈…〉 crimen â—arâ—re sed in ijs qui 〈◊〉 â—esciant facâ—â—tatibuâ— Amb. Luke 6. â—24 Iam. 5. 1. Luke 16. 13. 14. Luke 12. 19. Revel 18. 13. 1 Tim. 6. 10. 2. Pet. 2. 15. Phil. 3. 19. 1 Sam. 22. 7. Psal. 127. 2. Eccles. 2. 26. Luke 13. 28. 2 Chro. 17. 5. Heb. 6. 10. Diviâ—ia ut 〈…〉 dimenta improbiâ— itâ— bâ—â—iâ— sunt adjumenta virtuâ—io Aâ—b 2 Sam. 7. 11. 3 Iohn 6 7. Iob 29. 11. 22. Vse Marke 15. 43. 2 King 14. 3. Luke 3. 8 9 11. 1. Obs. Rom. 8. 26 27. Mat. 21. 1. Vse Quest. Ans. 〈◊〉 ur 〈◊〉 gratia praevenâ—em in quantum ipsaÌ„ voluntatem facit bonam ideâ— praeâ— venit quia non est a liâ—ero arbitrio sed infunditur ab â—â—so Deo Magist. sent 〈◊〉 2. dist 20. D. 1 Cor. 8. 3. Math. 20. 30. 31. Marke 10. 3. Heb. 12. 1. Vse Verse 4. 1. Obs. Iob. 32 6. 18 19. 1 Thess. 2. 17. 3. 10 11. 1. Vse vse 2 Vers. 5. 1. Obs. Psal. 9. 18. Prov. 10. 24 28. Esay 45. 19. Esay 8. Esay 6. 4. 5. Esay 65. 1. Vse Iohn 14. 2. Rom. 8. 26 27. 2. Obs. Gen. 17. 18. 19 20 21. Gen. 32. 10. Iohn 4. 47. 53. 1. Vse 2. Obser. Marlâ— 3. 20 21. Vses Iob 23. 10. Iob 36. 7. Vse 2. 2 Pet. 3. 8. 〈◊〉 Obs. Esay 40. 28. 31. Psa. 103. 4. 1 Iohn 4. 7. Past. Present Future 〈◊〉 Iohn 5. 28. 1. Cor. 10. 13. Vse Cant 1. 10 11. Psal. 23. 1 2 6. 2 Tâ—m 4 17. 18. Caution Cant. 4. 8. Verse 6. Caution Esay 42. 10. Act. 18. 6. Vse 2. Mat. 10. 20. 2 Thess. 1. 11. Veâ—uâ— obediens moram â—â—scit nâ—◠〈◊〉 〈◊〉 oculos parat visui cor â—ussioâ—i â—ures â—â—ditui ma 〈…〉 operi â—eâ—itinerâ— sese totum reâ— colligit iâ—â—â—s 〈◊〉 〈◊〉 â—ussionem Domini impleâ—â— Bernar. 3. Gen. 17. Mat. 2. 14. 1 Tim. 3. 2. Vse 1. Vse 2. Vse Rom. 5. 11. Ioh. 1 12. Vse 1 Cor. 11. Obiect Answer Mich. 7 24. Esay 30 18. Vse 4. Vse Maâ— 24 12. 2 Tim. 4 16. Rom. 16. 17. Vse Iohn 9. 41. Q. A. Phil. 2. 15 16. Tit. 3. 2 3. Prov. 15. 26. Prov. 15. Rom. 7 15 22. Esay 51 1. Esay 32. 8. Vse Esay 19 19. Object Answ. Est modus in dando quid â—ur cui quomodo quando 1 Thess. 5. 13. Esay 32. 8. Vse Vsâ— 2. Vse 3. Proverb 1. 〈◊〉 S 〈…〉 â—1 Vse Quest. Ans. Rom. 13. Vse 1. Quest. Ans. Vse 2. Deut. 28. Object Sol. Object Sol. Object Sol. 1 Cor. 11. Vse Vse 1. Marke 6. Object Coloss. 2 16. Vse Vse Vse z. Rom. 1 6. Vse 3. Vse Rom. 16 10. Obser. Vse Vse 2. Vse 3. Obser. Reason Vse Vse 1. See 〈…〉 donat iâ— Mat. 8 20. 〈◊〉 〈◊〉 Vse 2 Vse 3. Vse 4. Mat. 1. 21. Object Sol. Rom. 3. Object Sol. Heb. 9 24. Gal. 5. Vse â—ames 4 7. Iohn 16. Vsâ— Vse 3. Vse 1. Rom. 1. 20. Rom. 2. 15. Hos. 2 4. Whittak Vse Coloss. 2. Vse 3. Rev. 17. 14. Vse 4. Vse 1. Vse Acts 13. 38. 39. 1 Cor. 6. 10. 9. Vse 3 Iohn 17. 12. 2 Thess. 2. 3. Rom. 9. 1 Thess. 5. 9. 1 Pet. 2. 8. Iude v. 4. Vse 1. Vsâ— 2. Vseâ— 2. 3.