ZACHEUS CONVERTED: OR, The Rich Publicans Repentance. Restitution. In which, the Mysteries of the Doctrine of Conversion, are sweetly laid open and applied for the establishing of the weakest. Also Of Riches in their getting, keeping, expending; with diverse things about alms and restitution, and many other material points and cases insisted upon. By JOHN WILSON, late Preacher of God's Word in Guildford. Printed at London by T. Cotes, for Fulke Clifion, and are to be sold at his shop upon new Fish-street hill, 1631. To the Reader. CHristian Reader, the serious consideration of God's eternal love to his, in his Son Christ jesus, 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 think but a while of the vast and wonderful distance & difference which is betwixt hell and heaven, of the different condition of a soul lost and said, from what depth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iphier. of misery thou art drawn, unto what height of happiness exalted; and tell me if thou standest not as a man astonished; thy spirit failing, and thy tongue 〈…〉 eaving to the roof of thy mouth, when thou findest thyself tied unto the Lord in more bonds, than there be hairs on thy head, or dust on which thy feet 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 go forth to meet all opportunities, for the advancement of the kingdom of our Lord jesus Christ, which should be more dear unto us than all our worldly contentments a thousand times; yea more dear than the best blood that warms our hearts. And we are the rather to hasten and add wings unto these our resolutions and endeavours, not only because our days are short and uncertain, and decline apace to the evening shadow; as also that the most are miserably be-nighted, and go hence fearfully 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 we live, we find the kingdom of hell and darkness suffering violence; many running Quâ ex●●sation● purgamus qui d●●boli servis ●●ino●es sum●●, & Christo pr● sanguined pretio vice●▪ not in modicis rependimus? Cypr. de oper. & Eleem os. with more than ordinary speed to destruction, and carrying with them as many as they can: We may observe also the scorners chair highly exalted, the foot of pride and insolency treading upon the face of piety and godliness, and hard and cruel speeches every where uttered against the sincerest professors of the truth; And lastly, how are many of Gods own people grown secure, remiss, and spiritless: Many having ●●eir desires and endeavours confined within a narrow compass, reaching no farther than themselves, or some few about them; many looking little further than the bounds and precinct of their own parishes; the most little considering the straits and necessities of the times, the breaches and losses which the Church of God sustains, either amongst ourselves, or in foreign parts. Unto these we may add the desires, breathe, and longings of many poor hungry souls, who like the young Ravens, which are left of them which should nourish them, job 38. 41. do cry unto God for meat. So that the present season doth seem to cry aloud unto every one, that bears good will to Zion, * to stir O si posse 〈…〉 excitare homines & cumipsis pariter excitari, ut tales essemus amatores 〈◊〉 permanentis, quale● sunt homines ●matores ●itae su●ienti●. Aug. de doct. Christ. up all our strength, and to put forth ourselves to our uttermost, that all fit ways be taken, for the furtherance of the good of God's Church and people. Amongst other means this is not of the least nor lowest consequence the printing and publishing of good and wholesome books, of sound and profitable Treatises Not only because if there were not a continual supply of these, many would read little; but also because that by these there might 〈◊〉 some help reached for 〈…〉 unto Quanto▪ propinquius sinemmundi di●bolus videt, tanto erudelius ●ersecut●●nes exerted, ut qui se continuò damnandum consp 〈…〉, 〈◊〉 socios multiplice●, cum quibus gehexnae ignibus addicatur. Isid, de sum, bon. such as are either slenderly provided for, or altogether destitute of preaching of the Word where they live. In regard also that Satan, in this last age of the world, knowing his time is but short, doth mightily * bestir himself, to find out such ways of fraud and circumvention as may be most prevalent and seasonable. What need is there then of the labours of Gods faithful Watchmen, who standing in their Towers, discover his wiles, and afford such relief as is most agreeable to the present times and distresses of men? Moreover, many grow sluggish, drowsy, and lukewarm: Now the words of the wise and their writings, are like goads and nails fastened in the spirits of men, which might quicken them up unto their duties, & their lines being spiritful and sparkling, might set their hearts a burning within them, with a holy zeal for God and his Glory. Lastly, we being fallen * A●dentius ab illis defenditur 〈…〉 esis quam a nebis opp●gnatur. Hieron. epist. ad Theoph. * Nusquam faci●●us profis 〈…〉 quam ●n castris rebel 'em. Tersul. de prescript. advers. ●aereticos. into those times wherein Popery increaseth, new errors are sprouting up, and old heresies are called up out of their graves, and represented under the deceiving shows of received truths. Such as are on the Lord's side, may by such means as these discover their hypocrisy, & 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 useful Treatise of a Reverend Divine now with God. A faithful and a painful labourer in the Lord's Vineyard above the space of 30. years. 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, solid and dexterous in unfolding difficult questions; besides his modesty, mildness, and meekness of spirit, affableness in conversation wherein he excelled the most. A man retired and drawn much up into himself, neither thinking great thoughts of himself, nor seeking great things for himself; but seeking him, and conversing much with him that is invisible; he attained a great measure of divine wisdom, and heavenly mindedness: So that we that knew him looked on him, and judged much of him to be in heaven already: Of whom it may be affirmed, as once of a worthy Divine of Scotland, that he did even eat, and drink, and sleep eternal life: Whom if thou didst not know in his life time, yet now learn to be acquainted with him in his labours; who will converse sweetly with thee in thy bosom, speak to thy very heart, and counsel thee as from God. Concerning the Treatise itself, I shall spare to speak much of it, because it is so well able to speak for itself, as thou findest so judge: Many choice truths there are handled in it, many places of Scripture profitably opened, many secret passages about the Conversion of a sinner lively discovered. Thou mayest take notice also of the several ways of dealing, in bringing home lost creatures. Some he draggeth as by the hair of the head painfully; others he leads 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 of some other more eminently gifted, & better known in the Church, on whose judgement thou mightest with more safety have reposed thyself; but well knowing the worth of it to be such, as will easily discover itself; and by reason of my interest in the Author, and some trust reposed in me this way; I rather chose to let my meanness appear, than not to discharge that debt of love which I owe to the memory of my deceased friend. The Lord bless these things unto thee, and teach thee to profit; and do thou bless God for the labours of the dead and living, and let him beg a prayer of thee, who being affectionately devoted to the good of thy soul, doth rest, Thine in the Lord jesus Christ, H. Whitfield. 〈…〉 lie in Surry. May this 13. The principal Contents contained in this Book. ZAcheus his description, conversion, and occasion thereof. Fol. 1 The cause of it, and efficacy thereof. 2. & 3 Christ's office in seeking and saving. 4 His sufferings and death voluntary. 5 From thence we have encouragement to come unto him for salvation. 17 We ought to know this love of his. 19 20 And to frame our obedience accordingly. 21 jericho of old cursed, yet yields some heirs of blessing. 27 Likewise doth Bethsaida, Tyrus and Sidon, and also Samaria. 26. 27 The reason thereof. 29 It may minister comsort to those that live in barren times and places. 32 The world, Behold, implies certainty, and matter worthy 〈…〉 attention. 34 Which may both further our faith. 37▪ and also correct our dull negligence. 38 The naming of the person ascertaines the history. 40, 4● The mentioning of his sin (being pardoned) is no stain unto him. 42, 43 What the Publicans were. 44 Usual wiyes to get great riches. 45 Some great and rich ones, chosen, called, and saved. 47 Riches, how hindrances of salvation. 48, &c Hurt in unlawful and base keeping of riches. 54 Evil expense of riches, furthers damnation. 57, &c To what end God gives riches unto men. 64 Riches further the godly in the exercise of grace. 68 Wicked men not to be preferred for their wealth. 73 Zacheus his desire to see Christ, the occasion of his conversion. 74 His desire respected and granted. 77 God begins his good work in small things. 78 Works of the Spirit in men's hearts, sometimes unknown to them. 81, &c We must observe secret motions unto good. 86 Zacheus in seeking to see Christ, neglected his worldly reputation. 89 Preventing grace. 93 The effects of it. 94 Our Conversion described by our knowledge of God, in the face of jesus Christ. 96 Impediments and lets sometime from others, sometime from ourselves. 98, 99 Satan a principal hinderer of good things. 100 When a door is opened to do good, there are many adversaries. 101, 102 We must not for all that think it strange nor be discouraged. 103 Gracious affections or desires, not quelled by lets. 109 The unsoundness of vanishing desires. 117 Comfort for those that pursue good and holy desires. 120 The good success of Zacheus his desire. 125 Comfort for those that linger after Christ in holy desires. 130 Christ bids himself to Zacheus his house. 134 God sometimes gives above our desires. 135 The use we should make thereof. 141 The doing of God's works with speediness. 143 Encouragement for those who are weakened by Gods deferring to grant their Prayers 147 God of his own goodness is pleased to proceed in his favours. 156 Consolation arising thereof, 165 Caveats to be used herein. 168, 169 Obedience in following the lively and powerful calling of Christ. 170 It is not in man that willeth and runneth, though we must both will and run. 179, 181 The gracing of obedience is to be ready and without delay. 185 Ministers duty in their heavers. 191 Men must not take delays in repentance. 194 Dangers in delaying. 198, 199 Use thereof to young men. 201 Considerations about our calling to Christ. 213 Where Christ cometh there is joy. 218, 219 The causes of this joy, and the benefits that come therewithal. 222, 223 It is to their reproof that rifuse Christ offered. 228, 229 A double act of faith. 235 Against such as go on unheartfully in good things. 238 239 Heaviness and grief unblamable in Christians. 142, 143 Means to maintain true joy in the Lord. 246, 247 Differences betwixt the joy of the godly and temporizers. 248, 249 As Zacheus received Christ into his heart and house, so ought we to receive Christ in his members and servants. 153 Our backwardness to entertain Christ in his members and servants, reproved. 258. 259 Helps to further this duty. 260, 261 We should not be curious, nor too inquisitive about those whom we entertain to house. 267 Murmuring springeth of mistaken grounds. 268 Good men sometimes misliked for well doing. 272, 273 Herein we must content ourselves with God's approbation, though we have not mens. 275 We must labour not only ●hat we give none offence, but also that we take none, to make us weak or go back. 276 Sinners who they are, and so to be accounted. 281, 282 Who are not to be holden for sinners. 290. 291 Wherein stands the dominion of sin. 292. 293. Whether all fellowship with stnners, be sin in a godly man. 295. 296 Considerations to be had and used herein. 297 A wicked severity, or carnal bitterness against sinners. 307, 308 True profession a testimony of stable faith and unfeigned repentance. 309 Shame and fearfulness to profess, reproved. Reproof of those that show no proof in their works, of repentance and faith. 319 Liberality, alms, and bounty express and show our love to God and men. 321 The fruits thereof. 323 Rules to be kept in giving. 331 In what cases, Wives and inferiors may give. 336 Rules thereof. 338 A man must begin with his own. 343 Prophets of God to be respected in been volence. 345 What commends alms. 351 Reproof of the covetous and illiberal. 354 The manner of Publicans sinning in their calling. 361 S●me men come to impudence in sinning for a little advantage. 363 We must not be too hasty to credit accusations against our neighbours. 367 In true conversion we must forsake not only sin in general, but even our special sins. 370 Which should move men to examine well their conversion, whether it be true or false. 374 Those whom the devil can hold no longer in the gross sins of the body, he leads to Popery and superstition. 377 Repentance requires to have the man clean from secret sins. 379 Restitution of goods evil gotten, is a fruit of Repentance. 381 Restitution what it is. 384 Men should be content with a little, so it be honest and ●u●● gain. 387 Christ honoured Zacheus and his house with his testimony. 389 As Christ is author, so he is witness of his graces in men. 390 Bellarmine confuted about the certainty of salvation. 392 Men ought to get certainty of their grace, and how it may be had. 398 Those that have not assurance of their estate in grace, must seek and wait till God grant it. 401 We must take notice of the time when God doth visit us with salvation. 404 It is warrantable to keep some days of special thankfulness to the Lord. 407 Calling to grace, what it is. 414 We ought to make our calling sure. 415 Such as know their calling must be thankful. 419 The faithful and godly with their households are saved. P. 421 Men must strive to be placed in good and godly families. P. 425 To be the child of Abraham what. 427 The fatherhood and dignity of Abraham. 433 One faith and way to salvation. 434 We must prove ourselves Children of Abraham. 437 The end of Christ's coming into the world. 439 Reproof of self-conceited men. 443 Our calling justifies our actions. 447 Comfort in trouble, while we walk in our calling: but dangerous to meddle out of ou● callings. 453 Christ took all opportunities, to instruct and save sinners. 437. 438 We seek not Christ till he look after us. 462. A note of God's Children to seek the Lord. 467 Our risings after falls, to be ascribed unto God's mercy. 470 It should stir up our hope, love, and care, to seek men that are lost. 472. 473 Faith breedeth love to God and his Children. 476 The success may provoke to the duty. 477 Christ fulfilled the Law for us. 481 With our sins he took the full punishment due to them. 491 Christ makes intercession for us. 496 The works, prayers and praises of the faithful, like sweet odours. 499 Our union with Christ. 501 Papists differ from us. 506 The Gospel what: we are commanded to believe it. 509 We must be changed into the image of Christ, from glory to glory. 511 Adoption belongs to glorification, which is by degrees. 513. 514 The regenerate respect all the commandments given them. 519. Grace freeth the godly from the reign of sins. 520 They are safely preserved. 526 By faith men recover themselves after falls, and get victory over Satan and sin. 531 By faith and prayer we must prevail in inward combats & temptations. 532. 533. 534 We ought to ascribe unto Christ the power and ability of our standing. 537 All other Saviour's besides him, are excluded. 541 Whether heathens may be saved by keeping the Law of nature. 543. Papisme saves none, though some amongst Papists may be saved. 547 The matter of our salvation. 551 The form of our justification. 555 We are bound to trust and rejoice in Christ alone for our whole salvation. 156. 157 To Christ alone belongs the honour of binding our consciences. 560 The condition in which Christ finds us, is, To be lost. 562 We must take notice of this our miserable condition. 567 Our love to men, specially the brethren and faithful. 571 Reasons to induce a sinner to come (out of his misery) unto Christ. 572 We must abhor Satan's suggestions unto desperation. 554 A man may not despair of the pardon of any sin that can be repent. 578 Howsoever some are children of perdition (as we are all by nature) yet others are appointed to salvation by jesus Christ. 580 The uses to be made thereof. 581 The Apostle Paul ascrihes all the good that was in him, or done by him, to Gods free grace. 583 To what uses this should serve us. 583. 584 FINIS. ZACHEUS HIS CONVERSION. Luke 19 1, 2, to 10. THese verses contain the Story of the conversion of Zacheus: In which he is described and his condition; his description is, First, by his place of abode, jericho. Secondly, his office & dignity in it, He was the chief among the Publicans. Thirdly, his condition, He was rich. His conversion is noted of the occasion and the cause. Occasion. First, jesus passing through jericho to go to jerusalem. Secondly, his desire to see jesus who he was, which is amplified by his endeavour to obtain it: in which is noted what hindered him, the press, and his low stature; and the help which he used. First, he ran before. Secondly, he climbed up into a Sycomore Tree to see him, being to pass that way. The cause of his conversion, Christ, who called him outwardly, and inwardly, to receive him into his house, and heart; set forth by his looking up to him, calling him (by name) to come in haste down to him, to entertain him, declaring his purpose to abide that day at his house. Which calling is further declared by the efficacy of it in his heart, and the events following. The efficacy; First, in his coming down, and receiving him, amplified; 1. by his readiness, he made haste. 2. his joy, and cheerfulness, he received him joyfully. Secondly, in his profession to Christ of two acts, of two excellent virtues; First, of liberality, giving to the poor, enlarged by the quantity, the half of his goods; Secondly, of justice in possessing men again by restitution of that which he had taken from them by false accusation, enlarged also by the measure fourfold. Both graced with a sign of confidence and constancy, his standing forth, the events following; First, in the multitude they all murmured at Christ for going in to a sinner to be his guest; Secondly, in Christ, who testified of Zacheus that he also was the son of Abraham, declared by the privilege of Abraham's Children, salvation both to him and his house, with the circumstance of time, that day; Secondly, Christ justified his fact of going to Zacheus though a sinner, by his Office in two things, 1. seeking. 2. saving: declared further by the object: that which is lost applied to Zacheus and his house, who were such before Christ sought and saved them. And jesus entered and passed through jericho. jericho was in the way as jesus was to go to jerusalem, to offer himself to the death appointed him there by his Father, and foretold by the Prophets, which he in the Chapters before signified to his Disciples; and in his way he meets with this opportunity at jericho and some other before mentioned. Whence by the way, we may observe: That the sufferings, and death of Christ, obser. 1. were voluntary, he was offered because he would: it was not at the will and malice of his enemies, who yet doing what they could and what was sufficient▪ to kill, made themselves guilty of his death. First, he could have hindered his passion, in respect of the course of things, which may appear in that they that sought to kill him, even when he provoked them, were by his divine power so bound, both hand and tongue, that they neither laid hands on him, nor said any thing to him, because his hour was not come, joh. 7. 26. 30. He escaped out of their hands, Luke 4. 29. 30. john 8. 59 His words wrought so in the hearts of the officers when they were sent to fetch him, that they had no will to bring him that spoke so as never man spoke, john 7. 45, 46. When the ●●ure was come, and the power of darkness, at that word, I am he (meaning whom they sought to take to death) they went backward, and fell to the ground, john 18. 6. He saith to Peter that if he would be delivered, he could obtain of his Father more than twelve Legions of Angels: and we Mat. 26. 53. 2. King. 19 35. read of one Angel that in a night s●ote an hundred fourscore and five thousands, that became dead corpses. He saith, joh. 10. 18. that his life was so in his own power, that none could take it from him, if he would resist. Secondly, he is said to pour out his soul unto death, which is more than simply to dye; it is from his heart, and of his own will to give himself to death, Isay. 53. 12. which appears in his expression of a great desire to dye for man's salvation Luke 12. So How am I straitened, till it be accomplished! Which he expressed also in his desire to eat the last Passover with his Disciples before his death, Luke. 22. 15. when he was upon the Cross, at his time, of his own will, when he would conserve his bodily nature no longer in vigour, he bowed his head and gave up the ghost, died sooner than they that were crucified with him, and so soon, as Pilate not Mark 15. 44. knowing the mystery, marveiled at it, as extraordinary; and the Centurion observing his yielding up the ghost instantly upon a loud cry, concluded that surely he was the son of God. There was some thing divine in him, for when men breathe their last, commonly they utter either none or a very weak and low voice. Thirdly, he died in love and obedience to his Father, laid down his life, as he had received commandment of his Father, john 10, 18. So his Father is said to deliver him to death for us all, Rom. 8, 32. First, ordaining his passion for man's salvation. He is said to have been delivered by the determinate counsel and foreknowledge of God, Act. 2, 23. and Herod, Pilate, the gentiles and people of Israel, are said to do what his hand and counsel determined before to be done, Act. 4, 28. This way, in which God declared his wisdom, to be just in the forgiving of sins, Rom. 3, 25, 26. And to set forth his bountifulness, love and mercy to man, in appointing a satisfier for him, was ordained before the world unto our glory, 1 Cor. 2, 7. Secondly, & though as God he delivered himself to death with the same will & action with his Father, yet as man his Father inspired the willingness and love, of which he yielded himself to loath; for it was repugnant to his natural will, whereby he declared some desire to decline it, Abba, Father, Mark 14. 36. ●l things are possible to thee, take away this cup from me. Yet submitted himself to his Fathers will nevertheless, Not what I will, but what thou wilt. God so made him for a little time inferior to the Angels for suffering of death, Heb. 2. 9 and that the world might see how he loved his Father, and as he commanded him so he did; even went to meet the Prince of john 14. 30, 31. the world coming to him, having nothing in him; and in this respect he is called God's servant, the Chosen of God, to raise up the tribes of jacob, to restore the preserved of Israel: to be a light to the Gentiles, his salvation to the end of the earth, Isaya● 49. 6. In which service, he employed himself, and took the form Phil. 2. 7, 9 of a servant, assumed our nature to unity of person for the work of the mediatorship, and became obedient to the death, even the death of the cross. According to the will of his Father, fulfilling the ceremonial Law in his sacrifice, and the moral in fulfilling all righteousness; by the which will of God we are sanctified, through the offering of the body of jesus Christ once for all, Heb. 10, 9, 10. Fourthly, he died of his own love to man, Pro. 8, 31. Whose delights were with the sons of men; he gave his life for his friends in the greatness of his love, john, 15, 13. So his love is set before the gift of himself for us, Gal. 2. 20. To wash us from our sins in his blood, to make us kings and Priests to our God, Revel. 1. 5. As his Father loved him, and appointed him to be the mediator, in whom whosoever were received into favour, should be received, and no otherwise: so he loved us and gave himself a ransom for us, that the Father might love us with the love wherewith he loved him, and that love also be in us. john. 17, 23, 24, 26. It was expedient that his death should be voluntary, First, for man's justification, that as by one man's disobedience many were made sinners, so by the obedience of one, many might be righteous: as we were sinners in Adam by imputation of his disobedience before we had inherent sin, so in Christ by faith we might be righteous, by imputation of his obedience, before we have inherent righteousness: as sin reigned unto death even over them that sinned not after the similitude of Adam's transgression, so grace may reign through righteousness, by jesus Christ, unto eternal life, Rom. 5, 14, 19, 21. Thus was Adam the figure of Christ. Thus was Christ God's righteous servant in his obedience, righteous in himself, and the right ousnesse of them that effectually know him, Esay 53, 11. Secondly, it was expedi enter for his sacrifice that his death should be in obedience, not only for innocence not to need to offer for himself as the priests of the Law did, Heb. 7, 26, 27. But because obedience with God is more than all burnt offering and sacrifice; this being the obedience of such a person, being the Son, he learned obedience in the things which he suffered. The Lord of the Law willingly submitting himself to the Law, it did greatly please God: His sacrifice was a sweet smelling savour, Ephes. 5, 2. His father loved him because he laid down john 10. 17. his life for his sheep, such as were given him of his Father. Thirdly, it was meet also for his victory that his death should be in obedience and voluntary, that as death and the Devil who had the power of it, reigned by disobedience, so he by obedience might overcome and triumph, in his Cross (where he showed obedience) he spoilt principalities Coloss. 2. and powers, disarmed them, and made a show of them openly, and triumphed over them; so they have no more power to accuse them that are in Christ, or to require them of God's justice to punishment for their disobedience. Sin is put out of authority, in the flesh of Christ, and the whole right of the Law fulfiled in them that walk not after the flesh, but after the spirit, Rom. 8, 3, 4. Because Christ's obedience or righteousness which is real and inherent in him, is so imputed to them as if they had done it themselves. Which well known and Use. digested, may be a great encouragement to come to Christ for salvation, seeing he gave himself so willingly and with such great desire to death in obedience to his Father's will, to save the world by him; and salvaton being now preached in his name, how can we say any thing to excuse our not receiving him and life with him, he being straitened and pained with strong desire to shed his blood for reconciliation between God and man, and he is now set forth unto us for propitiation through faith in his blood: let us abhor slowness of heart to believe in him, and with all boldness embrace the benefit of Christ, Heb. 10, 22. Let him see in us the travel of his soul to his satisfaction, Esay, 53. 11. The affluence of burdened sinners to him to find rest for their souls, is the fruit of his passion; the satisfying of his desire in it, the prospering of the good pleasure of God in his hand. Say with the Church, I am my beloved's, seeing his desire is towards me, because he hath so freely loved me when I was wholly turned away from him, and was his enemy; as in desire to save me to give himself for me, I resolve to yield up myself to him, Cant. 7, 10. This is the pleasure of Christ and his Church, that their bed is green, Cant. 1, 16. that there is still an increase of faithful ones. And this faith by which we look up to Christ for salvation, is the eye which so much doth affect him, as he is no more his own but theirs that so believe in him, Cant. 4. 9 If we could weigh this well that Christ is so delighted with our faith, by which as by our eye we behold him as sent of God to save us, how should it make us to burn in desire to have this faith more and more, which is but one though it have divers degrees? Our faith in him is the end of the Gospel, as the end of his passion, and the end of it the salvation of our souls, 1 Peter, 1, 9 Let this love of his, whereby 2 Use. he willingly met his death for our salvation, move us to labour to know this love which passeth knowledge, Ephes. 3. 19 which as his banner is lifted up to gather his to him, alured by his love, Cant. 2. 4. and admiring it, to be moved to burn in our love to him, as the Church is said to be sick of love, & the coals thereof to be coals of fire which hath a most vehement flame, Cant. 8, 6. So possessed of the love of Christ that we be wholly to him, 2 Cor. 5, 14. And so know this love not only as our motive to love him, but our pattern to love such as he commends to our love: so is his commandment that we love one another as he hath loved us, john 13: His love to us is as his fathers to him, purely gracious, as his father received not of him, but gave to him, so he received not first of us to love us for our love, but when there was nothing to incline him towards us to be considered in us, he loved us & gave us even himself. Thus let our love be to others, not first because we receive of them, but freely of goodness put into us by the Spirit of Christ, inclined to p 〈…〉 cure their good. Let it direct our obedience 3. Use. unto God, unto Christ, that it be of a ready mind, though in difficult things, and such as our nature rightly would decline, yet denying ourselves, we submit to him that is the Lord of our life and death, as he submitted to his Father. As Peter stretching forth his hands to be bound and led to death by others, in respect of his natural will, is said to be led whither he would not, john 21. 18. yet of obedience and fear of God, choosing death for the safety of Christ's cause, to glorify God by his confession of the truth: thus is the obedience more glorious, being performed by grace against reluctation of nature: Yet where Caut. there is reluctation of corrupt nature, the excellency of obedience is less, though grace get the victory; for to the performance of the Law it is required that a man shall not lust, have no motion be it never so small contrary to Gods Law. The perfection of that which is good, is when there is not so much as concupiscence of sin in a man: if there be never so little a motion step ping aside from the love of God, and from his obedience in love, it is evidently a breach of the Law; our Saviour had no manner of corruption in him to wrestle or strive against the will of God. And passed through jeri 〈…〉 behold there was a man, etc. jericho was singularly subjected to the malediction of God, so as whosoever should rebuild it (God having josh. 6. 26. destroyed it) should be judged with the death of his eldest son in laying the foundation, and of his youngest in his hanging up the gates of it; which curse took hold of one Hiel a 1 King. 16. 34. Bethelite in the days of A●hab, who presuming to build it again, was condemned of madness in provoking God, by the death of his progeny, his eldest son Abiram at his laying the foundation of it: and his youngest son Segub in his hanging up of the gates of it. It was the first City that the Israelites took after their passage over joden, and that by special miracle, in the falling down of the walls by the blast of Rams-hornes, and dejection of the hearts of the inhabitants: therefore as a first fruits with the whole spoil of it, was consecrated to the Lord. Secondly, and the severity used against it, might strike a terror into other Cities that would not yield themselves. Thirdly, to be a memorial of God's power in making such a City for walls so defenced, by an easy and unlikely way to be a ruinous heap; with encouragement to his people to undertake hard things at his appointment, and to excite their thankfulness for victory and possession of all which they obtained. That this cursed City Obs. 2, yields some to be heirs of blessing, we may gather, that place is no let to God's calling, his election shall be executed in due time whersoever his people be, they be neither all in one people, Revel. 7, 9 nor in one place, but dispersed and scattered abroad, john 11, 52. but they are Gods Children by predestination to the adoption in Christ, and the Lord that knows who be his will weal them out by his calling & select them out of the world, how vile soever the place of their abode 〈◊〉 Bethsaida was a wick 〈…〉 〈◊〉 and for impenitency and rebellion worse than Tyrus and Sdon which were infamous for impiety, pride, luxury and other vices, Mat. 11, 21. Yet yielded three to Christ's kingdom, and they also Apostles. Philip whom Christ going forth into Galilce called immediately to follow him, is said of be at Bethsaida, the john 12. 21 City of Andrew and Peter, john 1, 43, 44. Samaria was justly hateful to the jews, not as Gentiles and the dregges of divers nations, a mongrel people only, but for corruption of religion & impious confusion: the Children of the Captivity having liberty to build the house of God, would not admit them Ezra 4. 2, 3, 4, 5. to build with them when they offered it, because they counted them Gentiles and some Apostatical corrupters of the true religion, that had nothing to do in the work; and they declared themselves after to be enemies hindering the work all they could. The woman whom Christ converted john 4. 9 at the Well, said, not without some insulting and contempt, The jews have no dealing with the Samaritans: and some malicious jews when they would bavespit fire in the face of Christ, and knew not what to say bad enough, call him in reproach as a detestable man Samaritan, john 8, 48. Yet the City Sychar in 〈◊〉 Country yielded many john 4. 40. 41. believers to Christ, who showed their love to him, entreating him to tarry with them, to whom he condescended for two days. And that one who of ten Lepers that were healed, alone returned to give thanks, was a Samaritan, Luke 17, 16. Paul upon his calling to Gal. 1. 17. Christianity and Apostleship, began his work in Arabia, among a savage and wild people, living by robbing of passengers, of whom in common reason there was little hope, jer. 3, 2. First, God's counsel that Reason 1. he hath taken of them cannot be disappointed, his decrees will bring forth; Christ will bring his, and they shall hear his vouce john, 10, 16. he must reign in the midst of his enemies, and takes away the malediction for sin to make men that believe in him Children of blessing. It is to the glory, both of 2. the power of God in pulling them (as it were) out of hell; and his goodness in such an excellent and memorable benefit, to exalt them to such dignity from such depth of dishonour. It may encourage the servants of God to be doing 1. Use. his works in any place where he sends them, though he do not tell them as he did Paul, what a multitude he hath of his people Act. 18. 10. (concerning election) that he will have called by their labours there. Yet the 〈◊〉 of peace will find out the sons of peace in what house so ever they be, and the doctrine of peace shall be effectual in them by his blessing that sends them; and where it is not received yet their peace shall return to them, the peace of a good conscience in the faithful performance of their duty Luke, 10, 5, 6. It may stay prejudice, 2. whereby men forestall themselves against the report of good persons, and stick to acknowledge the truth by hard conceit of the place. This prejudice of the vileness and ignobleness of place hindered the credit of Philip's report of Christ in the heart of Nathaniel, in that he said he was of Nazareth, whence was that voice of doubt and diffidence, Can there any good thing come out of Nazareth? Nichodemus alleging the Law in Christ's defence as requiring an orderly proceeding, is flou●ed with Galilec in contempt of the place, it was not known that ever Galilee a Prophet, and can it yield the Messiah? It's poor reasoning for such learned men, It is not known to have sent forth a Prophet, therefore it cannot for ever; thus hurtful is prejudice of place. It may be most effectual consolation to such as God hath called in such places, that neither the sins of the place where they lived, nor their own 〈◊〉 in which they lived, could hinder the love of God to show them mercy in calling them: if God so loved them being enemies, what shall separate them from his love being reconciled? Rom. 5, 10. & 8. 39 They may be assured that place shall not hinder their acceptance in their fearing God and working righteousness, Act. 10, 35. Yea it adds some thing to the honour of religiousness, that is maintained in most wicked places where God's providence assigns to men their habitations: Revel. 2, 13. I know where thou dwellest, even where Satan hath his throne; where the government was for the Devil, the governors car 〈…〉 by his impulsion to idolatry and all evil, there to keep faith and good Conscience is praise, the goodness amplified by the infamy of the place. As on the contrary it aggravates wickedness that it is done in a land of uprightness, Esay 26, 10. In every place and in all things, all men should do rightly; but among the Saints, and in a holy place where the Lords presence, majesty and high hand is manifested in a special sort, to do wickedly adds much to the sinfulness. And behold, etc. This Verse 2. Particle of demonstrating usually implies two things, 1. The certainty of the matter as if our eyes saw it. 〈◊〉 and worthy our attention: referred to the story, it leads us to this observation, ●bser. 1. that the work of God in the conversion of such a sinner is to be observed. Verily all the works of the Lord Psal. 111 2. are great, & are to be sought out of all that have pleasure therein, are known of them which are delighted in the consideration of them. Every thing that he hath done is beautiful and glorious, in all his works there shineth forth a marvellous brightness, compelling the minds of men that do behold them to give him glory and honour, that gracious and merciful Lord hath appointed for us a solemn 〈◊〉. memory of his benefits. They array him with beauty and glory, they deck him with excellency and sublimity job. 40, 5. In creation he is wonderful unto astonishment, Psal. 8, 1. Psal. 139. 14. In providence past our finding out, yet every thing beautiful in his time: but when we do look upon his work, we do behold it only as it were a far off, as distance diminisheth the appearance of things, because our eyesight reacheth not so far; which we have experience of in the Sun, which to us seems as if it were not above two foot broad, yet they which are acquainted with secrets of nature, show that it is much greater than the whole earth. But we should intend our ability to look so far into 〈◊〉 as to magnify them, 〈◊〉 we are called upon to remember this, job, 36, 24 25. In the work of God bestowed upon sinners we are to magnify the exceeding greatness of God's power; as in raising the dead, Ephe. 1, 19: his abundant grace and love; as the Churches glorified God for Paul that preached the faith which he had destroyed. It may be a help to faith, a cure of diffidence, armour against temptation, to behold and wisely to consider Gods great love and mercy in receiving great sinners, causeing them to come to him: there may be seen▪ that which was impossible with men to be possible with God, and conceive hope we must by such patterns 〈◊〉 Gods long suffering, 1 Tim. 1. 16. In such great Cures God; doth like Physicians, who to invite the diseased to come to them with hope, show some example of their art and skill in the perfect curation of some desperately weak and sick. So God sets such sinners in healeing of them and saving them before others to the end of the world, that beholding the rich grace and abounding mercy bestowed upon them, they may not despair but hope to find like mercy, seeing possibility of Cure, notwithstanding the greatness and number of their sins with the greatest strength of corruption. David healed saith it shall embolden others to come unto God for safety, taking the opportunity of time when he may be found Psal. 32. 6. Which may serve to Use. correct our dullness and negligence in beholding the works of God, and stirs us up to give ourselves to observe the virtues of God in them, as his wisdom, power, goodness, mercy etc. Psal. 107, 42. Let them 〈…〉 t are of upright▪ judgement behold and mark the testimonies of God's providence, and take great pleasure thereof: but chose, let all the wicked being convicted stop their mouth, verse, 43. Who is wise according to God, that he may with understanding observe both dili 〈…〉 and deeply these great and excellent matters which the Lord worketh? It is a complaint of the smallness of the number of wise men, that with earnest consideration behold God's works, and showeth withal that by reason of the excellency of them a man had need to employ all the power of his body and mind to the comprehension thereof. A man may in the converted from great sins, see such expressions of love and thankfulness, such rare humility, such labours of Christ, that may humble him, and shame him, to see how he is cast behind. Seest thou this woman? Luke, 7. 44. There was a man named Zacheus. This makes for the certainty of the story that the name of the person is set down; it may be also for honour, as Christ is said to call him by his name, Zacheus come down, for to day I must abide at thine house, he speaks to him as familiarly known. It is said of Christ the good shepherd, that he calls his own sheep by name john, 10. 3. which declares his particular care of them. Some he mentions by name long before they be, that it may be known he is the Lord; as he saith to Cyrus, Esay 45, 3. So he declared his divinity in naming josiah long before he was in being, to reform religion, 1 Kings 13, 2. and to exec 〈…〉 his judgement upon idolaters, promising and threatening what pleaseth him, and in his own time performing it: he calls some by name as choosing out of the number of other men, and making them eximious of his mere grace, as he saith to Moses, Exod. 33, 12, 17. It pleaseth him to honour some by leaving upon record their grace and the works of it in divine story: thus Heb. 11, 2. by saith our elders obtained a good report, not only were they approved of God but testified of in his word that they pleased him, and though this honour cannot now be looked for, yet a blessed memorial is still a reward of a fruitful faith, Proverbs 10, 7. Their remembrance shall be acceptable, honourable and everlasting, Psal. 112, 6. Esay, 65, 15. But Zacheus his sin is Object. mentioned in his story and so of others, is not the stain of that enough to hinder the honour of his name? God forgiving their Sol. sins, takes away their rebuke; their sins are not mentioned with imputation, their repentance and works testifying thereof, are so considered with them that they are no more to their discredit in the hearts of good men specially, but their conscience yields them approbation for their repentance and fruits of it, and they are honourable Esay 43. And if it were that all men's deeds should be known to every one in the day of judgement both good and evil, whether the judgement be vocal or mental; yet their faith and repentance being known with their sins, would speak for them to the conviction and confusion of unbelievers and impenitent sinners. Which was the chief among the Publicans. Publicans were such as served the Romans, buying in great, and gathering the Emperor's tribute of the jews subjected to him: they had divers societies, and divers Masters over them, it seems Zacheus was chief of the society that met at jeri 〈…〉. It is not mentioned how he came to that greatness, but it seems he was of witty invention to find out ways to obtain his own ends; wise after the world, and such not straitened in their conscience, may (God permitting) raise themselves to greater dignity and estate than plain and down right honest men: As a cage is full of birds, so are their houses full of deceit, therefore are they become great, jer. 5. 27. Antiochus a vile person, when they gave him not the honour of the kingdom, obtained it by flatteries and working deceitfully, became strong with a small people, to do that which his Fathers and his Father's 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 solicited to defection, till they go into the sanctuary of God, and learn what is the end of such men that hold fast their sin. It is certain that greatness and goodness are separable, iniquity may serve a man's turn to lift him up, though it can give no firm and stable settling, Prou. 12, 3. A man cannot be established by iniquity. And he was rich. The mention of his riches in his calling, occasions this note, that riches hinder not from coming 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 Camel to go through the eye of a needle, yet he saith it is possible with God, conversion is a work of his omnipotency, Ephes. 1, 19, 20. above all faculty Dis●●nt di●ites ●on in fa 〈…〉 crimen ●ar●re, sed in iis qui 〈◊〉 ●esciant fac●●tatibu●. Amb. of nature, and having such impediment of corruption and sin as no power but almighty can remove, to which nothing can be too hard: he can make a Camel go through the eye of a necle, dilating the eye, or attenuating the body of the camel. The Apostles negative, not many mighty or noble or wise after this world, 〈◊〉 mits an affirmative, some such are called, and implieth that even of the best rank in the world some should submit themselves to Christ, 1 Cor. 1, 26. David saith, The fat of the earth shall eat and worship, as well as the lean and poor that are ready to dye, whose life was thought past recovery, Psal. 22, 29. james calls not only the poor man to rejoice in God, exalting him by his calling him to high dignity, but the rich man also whose mind the Lord makes low and humble, jam. 〈◊〉, 9, 10. Yet its true, that riches are by abuse through the corruption of man, occasion of damnation to many: The Luke 6. ●24. woe of our Saviour to the rich, and the calling of them to weep and howl for jam. 5. 1. their miseries to come upon them, declare it. First, they become hinderers of their answer to God calling them. The doctrine of Christ, that no Luke 16. 13. 14. man could serve God and riches, though he said not, no man can serve God and be rich, yet they that heard it and were covetous, derided, showing the common judgement of covetous persons to be against Christ therein. Let ministers study never so painfully, preach never so diligently, exhort never so earnestly, unless God put forth his power, men's hearts will go after their covetousness, Ezech. 33, 33. Some that seem half willing to accept of the gracious invitation of God, and with the rich ruler, would do something to obtain eternal 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 Gospel unto a kind of disposition towards grace, a beginning of the work of the word in them towards conversion, by deceitfulness of riches choke all, and it never comes to any ripeness, Math. 13, 22. Secondly, some in getting 〈◊〉 seek death, Prou. 21, 6. Treasures gathered by a deceitful tongue, are vanity tossed too and fro, of those that seek death. Though death be not the intent of the agent, it is the end of the action. When men will be rich they make haste to it, and cannot be innocent, Prov. 28, 20. They fall into temptation, are overcome of it, and into a snare wherein the Devil holds them fast, that no inferior power but the power of Almighty God can get them out. And into many not only foolish but pernicious lusts, not only keeping no measure in desire nor respect of their person, state and dignity; but so mad and furious is the lust, that they ru●●e themselves both into temporal and eternal dangers, drowned in destruction and perdition 1 Tim. 6, 9 it is a mother sin the root of all evil: they have swarms of sins in them, as idolatry Eph. 5, 5. making sufficiency of things his trust, & his joy, as the rich man that called his soul to ease and pleasures Luke 12. 19 because he had enough for many years. job standing upon his integrity by the grace of God, protests against confidence in the wedge of gold, and rejoicing in the greatness of his substance, job 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 〈◊〉. james calls them 〈…〉 ulterers', and adulteresses jam. 4, 4. setting their love upon this world they break covenant of wedlock with God, and set up another in their hearts so as they have not the love of God in them 1 john, 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 practices, 2 Pet. 2, 14. even Sabbath day and all, Amos 8, 5. even in Sermon times Ezech, 33, 33, they stick not at fraud, and overreaching, nor oppression, jam. 5. 4. Hab. 2, 12: To increase that which is not theirs, and to lad themselves with thick clay, so greedy that for a small gain they will transgress, Prou. 28, 21. And hire out their tongues for vile uses, even to slay souls that should not dye, and give life to souls that should not live, Ezech. 13, 19 making merchandise of the souls of men through Revel. 18. 13. covetousness, 2, Pet. 2. 3. some err from the faith, leave the right which they 1 Tim. 6. 10. 2. Pet. 2. 15. have seen, to go astray, and pierce themselves through with many sorrows, which rise from diffidence and distrustful thoughts of God, conscience of sins, a most unwelcome and unsavoury foretaste of their punishments in hell, into which they do plunge themselves by deceit 〈◊〉 ●ages, jude verse. 11. thus 〈◊〉 seek death in getting them. Thirdly, there is hurt to the possessors of riches in an unlawful and sordid keeping of them, Eccles. 5, 13. The curse of sparing more than is meet, that is, when they spare that which they should give, either to the poor for refreshing of their bowels, or to the preachers of the Gospel, to be helpers to the truth; or to the magistrates in recompense of their ministering under God for their wealth etc. is not only poverty but that with imputation of the sin, so as they shall have judgement merciless jam. 2, because they showed no mercy. The Law stands in force against unjust persons. It is reckoned among the sins that made the house of jacob 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 covetousness, as their hearts were so set upon their riches that they had no care of the poor or other good works whereunto they should have been applied. james holds rich men in a terrible expectation of vengeance for the hording up of their riches so as they corrupt, their garments are motheaten, their silver and gold is cankered, the rust of them shall be a witness against them and eat their flesh as it were fire: their consciences shall torment them with the memory of their inhumanity, in keeping by them unprofitably the creatures appointed by God unto man's 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 God's providence nor of the uncertainty of their life, they heap up wrath against the day of wrath, james, 5, 3. Fourthly, riches also further the damnation of some in spending upon inordinate lusts; some in a carnal zeal spend much upon false worship and false worshippers, Ezech. 16, 17. Host 10, 1. Some on fleshly lust, and life's pride, which is not only 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 unrighteousness, as they that count it pleasure to riot in the day time, Sporting themselves with their own deceive: Counting their felicity to be in pleasures of the senses, they regard not the time and judgement after this life. As it is said of the rich man, who being dead was in hell torments, that he in his life time had his good things, purple and fine linen, 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 lieth in the pronoun thy. Things with him the only good, such as he made his full receipt and whole portion, though he were a jew the son of Abraham, had Moses and the Prophets inviting him to the study of eternal life, he regarded it not, this condemns him. The Apostle joins these two together, whose end is damnation, whose God is their belly, Phil. 3. 19 who mind earthly things. As our Saviour concludes from the disposition and end of that rich man who put his happiness in his abundance, Luke, 12, 21. So is he that layeth up treasure for himself, and is not rich towards God. He treasureth for himself who without any respect to God gets riches, as he that said to his soul, Thou hast eenough laid up for many years, respecting himself only and staying upon his sufficiency in himself without God: he is rich in God, who depending on the providence of God is given to such good works as God prescribes, laying up a good foundation for time to come that he may obtain eternal life. Some abuse their wealth to pride▪ and rebellion against God. jer. 2, 31. We are Lords, we will come no more unto thee: And to try their strength in doing hurt to men, the more in purse the greater in tryamnie, boasting themselves that they can do mischief, trusting in the multitude of their riches, Psal. 52, 1, 7. hiring men with fields and 1 Sam. 22. 7. vineyards to ungodly practices, or hindering them from godly courses, and so draw to the earth such as seemed stars in heaven, and many to win the world lose their souls, so as there can be no redemption for them. Thus may they be called thorns because men are so hampered in them that they cannot be gotten out, and wicked riches are occasion of much wickedness; they that have them speak roughly, and are wise in their own eyes, conceited of their own courses too highly, but their woe is, they have rereceived their consolation. But riches of themselves, of their nature damn not; as poverty of itself saves not, First, for they are the Lords, 1 Chron. 29, 11. All in the Heavens and in the earth is his, he 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 he made all, Psal. 24, 1, 2. And it appears when men are so graceless as to derive his title to others, be they Idols or men, he often strips them of them, Ezech. 16, 17 etc. Host 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 only man but God, Prov. Secondly, It is God's blessing that makes rich, and he adds no sorrow with it, Prov. 10, 22. So far as he gives it, it is as if it were poured upon them while they sleep, while Psal. 127. 2. they with rest of soul commit themselves to him. He giveth power to gather riches, Deut. 8. He order and disposeth of the travel of the sinner, who gathereth and heapeth up to give to them that are Eccles. 2. 26. good before God, job 27, 17. Prou. 28, 8. Thirdly, God hath given grace and riches, riches as reward of the use of grace to his glory. Godliness hath the promise of this present life. Abraham very rich by God's blessing, in flocks, and herds, and silver, and gold etc. Gen. 24, 35, is also the Father of the faithful; they that died in faith are said to be carried into his bosom, and to sit at table with him in the kingdom of heaven, Mat. 8, 11. job matchless for wealth and greatness in all the East, and for piety in all the earth in his time, job 1, 3, 8. David after Gods own 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 be seen in the Kingdom of Luke 13. 28. God with all the Prophets, excelled all the Kings of the earth as in wisdom so in riches, 2 Chro. 9, 22. jehosaphat had riches in abundance, his heart also was lift 2 Chro. 17. 5. up in the ways of the Lord to do more boldly for the purity of God's 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 be no causes of heaven, it is neither the lawful use of them, nor the end propounded to them yet) by a gracious use of them may further a man's account in good fruits and labours of love, which God will not Heb. 6. 10. forget being done in his name, Philip. 4, 17. Therefore is our Saviour's exhortation, that with the riches of unrighteousness (so called because they pass easily from the right owners to unjust possessors, as from the Master to the Steward, and after to the Master's debtors, both which were usurpers) we make ourselves friends for the heavenly life when this fails. We need only the friendship of God in Christ; but the good works done in God, will give friendly Testimony to our consciences that we have not believed in vain, our faith working by love: and shall of the free grace of God (whose gift eternal life is by jesus Christ) be reckoned unto our reward, as done to himself, especially when we prefer the household of faith, and deal more plentifully with them as belonging to Christ. So the rich in this world, rich in good works, gladly distributing do lay up a good foundation against the time to come; no cause of eternal life to them, which in opposition to uncertain riches is called a good foundation, but a help to their assurance, and some prop to their hope of life, as an evidence of a true faith in Christ jesus, the end of which is salvation. Riches in a good man further Divi●ia ut 〈…〉 dimenta improbi●, it● b●●i● sunt adjumenta virtu●io. A●b. the exercise and manifestation of grace: The crown 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 works by the means of them. abraham's and Lot's hospitality had not been so famous, nor David's 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 could not by such gifts express their affection, as he did, both in that which he dedicated of the 2 Sam. 7. 11. spoil of the nations which he subdued, and of his own proper goods over & above, 1 Chron. 29, 3. The Centurions, one in building a Synagogue, th'other in giving much alms, declared their piety and Charity: and others that have their praise in the Scriptures for feeding persecuted Prophets, as Obadia●; for ministering to the maintenance of Preachers that otherwise preached freely to the gentiles, and refreshed the Saints bowels, as Gaius: 3 john 6, 7. this others could not show forth so, not having such wealth, though the habitual ●race be in their hearts, as the grace of magnificence and magnanimity, yet the want of ability unto their acts hinders the exercise of the habit till God give it, and then they do great works. Abraham's meek and gentle mind had not appeared so much in giving Lot his choice to go to which hand he would for peace sake, if he had not been so rich; neither had Io●s patience in great losses been so exemplary if he had not had great substance. Wisdom 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 sin, and to esteem men after the flesh; yet among men, the wisdom of a poor man is despised, and his words are not heard, Eccles. 9 16. Wisdom indeed makes a man's face to shine, but poverty as a cloud coming between, obscures and darkens it. When a rich man speaks gracious words, which he may more freely speak as he thinks, he is more easily believed, and the things he commands, are sooner put in execution; which appears in jobs double condition. job 29. 11. 22. When his glory was fresh in him, the ear that heard him blessed him, and after his words men spoke not again; they that heard were as it were altered at his words, and hung upon his talk as upon an irrevocable judgement: but being once dejected, he was despised; and when God let lose his cord, base persons let lose the bridle before him, job 30. 1. 11. Which may be to stay rash censure of rich men, Use. even because of their riches. Eccles. 10. 20. Curse not the rich in thy bedchamber: If he be wicked, yet God may suddenly change him, and then his richeses are an honour to him, and he an ornament to them; as joseph of Arimathea who was an Mark 15. 43. honourable counsellor, and rich, and a Disciple of Christ, Math. 27, 57 It is said of Tyr●● that her riches should be; 〈◊〉, holiness 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 eat sufficiently and for durable clothing, Esay 23. 18. It is indeed a grievous sin dishonouring the most glorious Christian faith, to prefer wealth so as to set up profane men for it, & to despite & ignominiously to use poor men for their poverty though rich in faith. Yet when a private rich man and a poor be both godly, the rich may be honoured above the poor without any injury, and aught to be; and the poor is to give place to the rich as being able by God's providence to do some good both to him and to many, as some image of God in his sufficiency and liberality, who is set before us in the Parable of a rich man Luke, 16, 1. Verse 3. And he sought to see jesus who he was. This is the occasion of Zacheus his conversion, his earnest and unconquerable desire of seeing jesus: it is questioned whence his desire was, whether of himself or of the holy Ghost; of vanity to satisfy curiosity, or serious with respect to Christ both as a great Prophet and the Saviour of the world? which may be answered thus. First, as there may be like words and deeds that proceed not from one and the same principle, so may there be like desires. Mary's words and Zacharies' differed not much: How shall this be (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 years: her inquiry was out of admiration, to learn, his out of unbelief looking to nature, he measured the promise by common course. Abraham laughed at such a promise, Sara laughed also; he out of the joy of his faith, john 8, 56. She of unbelief, which yet she overcame, Heb. 11, 11. David did that which was right in the sight of the Lord, Amaziah did so likewise, yet not with like hear●, 2 King. 14. 3. 2 Chron. 25. 2. So for desires, Paul desires Salvation, Balaam desires Salvation: Balaam of a pang of despair, Paul of love to be with the Lord. A scorner seeks wisdom, Prou. 14, 6. a godly man seeks wisdom: He of perverse affection, this of sincere intention to understand his own way, Verse 8. That he may possess his own heart, holding it firmly in the truth. Herod desires to see Christ, but of curiosity of Luke 3. 8, 9, 11. hearing and seeing something strange, to please a corrupt mind: but he was not vouchsased either doctrine or miracle, not to see a spark of his heavenly glory; and the flesh of his mind declared itself in his sending him to Pilate mocked and despised. So certain Greeks desired to see jesus, and sought to Philip that he would help them; he taking Andrew with him told jesus. But there is no mention of the greeks made by him in his answer, but he applied himself to call off his Disciples from vain expectation of earthly glory, discoursing of his death and the fruit of it, of hating our lives in the case of confession, john 12, 21 etc. 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 we have heard, yet the end of his desire shows that it was of spiritual beginning, being blessed with such a change of the whole man, there began to bud some seed of Salvation in him, he was carried 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 Son. And we may observe in 1. Obs. it, that God begins his good work in small things sometimes; he begun the second Temple so as they that had seen the former despised it as nothing in their eyes, altogether unlikely to come to any glorious accomplishment: yet of these contemptible beginnings he brought it forth to such glory as with joyful shout they declared their gladness, and with hearty wellwishing desired that as his grace not man's strength had finished it, so his favour would maintain and defend it, Zach. 4, 6. 7, 10. The prophecy, Esay 42, 3, applied to Christ, showeth how with wonderful meekness and tenderness he should bring forward his kingdom out of small beginnings; notwithstanding the hostile opposition of Satan and all his wicked instruments. Math. 12, 20. A bruised reed shall he not quench, till he send forth judgement unto victory. A bruised reed, what more frail? smoking flax, what more easily extinguished, Esay 43, 17. They are quenched as tow (saith the Prophet) speaking of the host of the enemies of God; he will as easily extinguish them for ever as we quench a little tow: yet if men be not wicked, but have some beginnings of piety in them how weak soever, he will not despise them, but cherish strengthen, and increase them with marvellous indulgence and mercy: though like a reed half broken, and smoking week almost gone out for want of oil, yet will he attemperate himself to their infirmity, till he kindle in them light more full, and supply them with solid strength. This appears in Zacheus, and in many, the little sparkles of faith and hope in whom he excites of his immeasurable goodness. Certain workings there be in the hearts of men that are of the efficacy of the Spirit, yet not well known to them to be so. The Apostle speaking of the Spirits help in our infirmities Rom. 8. 26, 27. when we know not what to pray as we ought, saith, that he himself maketh intercession for us with groan which cannot be uttered; not only for that they are for a thing unutterable as heavenly glory, or that they cannot be sufficiently spoken according to their proceeding from the holy Ghost, but because breaking into them by the Spirits impulsion, they far pass the capacity of our wits, and we scarce discern what our own hearts mean, our affections being much oppressed with darkness: they be certain inarticulate groans and breathe, which the searcher of the hearts knows with approbation to be the inspirations of his own Spirit, disburdening us into God's lap or bosom. Marry the sister of Lazarus anointing jesus his feet with precious ointment, is defended by him against the murmur and censure of judas at the waist, as he 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 do at his burial, God so governing her mind that at this time she should pour it upon the Lord to signify his death and burial to be at hand, & so was it done for funeral service: it is not like that she had any further intent than to show her love in the honouring of Christ, and to refresh his spirits by the sweet savour of the ointment, as it is said ointment and perfume rejoice the heart, Prov. 27, 9 but the Spirit of God impelling her heart, burning in love to Christ with desire to do thus, foresaw further, and directed the fact to this end which Christ speaks 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 Mat. 21. come to the feast, and children, were carried to receive Christ coming to jerusalem with the joyful shout of a King, unwonted acclamations, and honour given him, in spreading their garments in the way: By some others cutting down branches from the trees and strewing them in the way, ascribing to him kingdom & 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 Psalm 118, 25. Save now. Secondly, bless him, Blessed be the King that cometh in the name of the Lord. Thirdly, and his kingdom, Blessed be the kingdom of our father David, that cometh in the name of the Lord; with this gratulatory addition, Peace in heaven, and glory in the highest places. It angered the pharisees to hear it, they disdained that he should receive Testimony of Children, willed him to rebuke his Disciples; he defends both▪ the Children from Psal. 8, 2. Out of the mouths of babes and sucklings hast thou perfected praise: & the Disciples with necessity 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 internal efficacy of the Spirit, but the meaning of this was unknown to the Disciples themselves till jesus was glorified, john 12, 16. yet in due time the fruit appeared. Thus God brings on his work. To observe secret motions 1. Use. unto good, though you perceive not where they shall end, yet attend God's worke● out of small beginnings great works are brought forth by him who passeth on and goeth by us when we cannot find him out, job 9, 11. When one that was before careless of Christ, hears such a description of him in which is set forth his excellency, so as he is convinced they are the only holy happy people that are joined to him, that their earnest love to him is not without just cause, & so begin to inquire how he may meet with him, where he may seek him; let him not despise it, let him think with himself, is not God come to me with offer of himself? This light and motion seems more than natural; it is a good step towards good when men begin to inquire after the Lord jesus, are desirous to know him, and how to have their desire satisfied, Cant. 5, 9, &. 6, 1. Desire implieth some measure of knowledge of the worth of that which is desired, john 4, 10. and love of it so known: 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 be 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 glory, the more it partakes of that light the more perfectly it seeth God; and the more love a man hath, the more he participates of that light, because there is more desire which shall be satisfied. Love declared by obedience, hath promise of further revelation of Christ, and Communion with God, john 14, 21, 23. Zacheus of some love to Christ, as the sequel declares, desiring to see him, & coming down at his bidding to receive him to his house, enjoyed him in an excellent measure of his grace Faith not being yet framed Quest. in him, as it may seem, how could there be love in his heart to Christ, and thence desire unto him? did he look for more in jesus than the outward sight of his person? Sure he looked for more, Ans. for it is not likely that he would with neglect of his reputation (being a principal man for state and priority in his calling) and in the sight of a great multitude, climb up like a boy into a tree without regard of the scorns of men, only to see any Prince in the world. 2. Did Christ so regard any that came merely to see him? 3. Would he with such speed and joy come down and receive him to his house, and so profess works testifying repentance to Christ, if there had not been more than a desire of an outward sight of him? His affection to Christ in such fervency may be ascribed to the knowledge that he had gotten of Christ and himself: of himself▪ to be a great sinner, whose sins God would not suffer always to go unpunished; of Christ, that he was not only a great Prophet, but the Saviour that should come into the world, the Son of David, exercising mercy not only in miraculous cures of the body, but in forgiving men (that had faith in him) their ●sinnes: with desire of remission of his own sins he sought to see him of whom he had heard such things, not altogether without some sparkles of grace, and seed of piety. The Spirit of God works in us so sometimes, that we ourselves seem to be authors of the fact. Of himself it could not be, seeing it tended unto, and ended in his blessed change from the state of sin to the state of grace, his passing from damnation to salvation; it was some beginning of his rising out of sin, which argueth the work of God, in three respects. 1. In taking away the deformity of the soul by the stain of sin, & restoring the comeliness and beauty of grace. 2. In setting the will ordinately in subjection to God, restoring the good of nature in beginnings which sin had corrupted and destroyed, the whole nature remaining inordinate thereby. 3. In taking away the guilt of sin, whereby man was subject to eternal damnation. All which and every of them is God's work, 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 eternal good, drawing the will to him: and none but God against whom the offence is committed, can remit the guilt and punishment of sin. There is great difference between the ceasing from the act of some sin, and rising out of sin, which is to repair man unto those things which he lost by sinning. 〈◊〉 ur 〈◊〉 gratia praeven●em, in quantum ipsam voluntatem facit bonam & ide● prae● venit, quia non est a li●ero arbitrio, sed infunditur ab ●●so Deo. Preventing grace is not common to all, but it is proper and peculiar to the elect in whom God works the will to spiritual and eternal good; it doth not expect man's will, neither doth man's will call to it, but it prevents it by preparing it that it wills good, and helps it being prepared that it may perform it: it was a will before, but not a good and right will. Not only the will of man is not sufficient if the grace of God be wanting; for so it might be said on th'other side, the grace of God sufficeth not if our will be not, we must give the whole to God. Preventing grace is faith Magist. sent. 〈◊〉. 2. dist. 20. D. with love. The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sin, 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 endeavours what God commands. Faith is in him which willeth to believe, whose good will it prevents, not in time, but in cause and nature. There is a beginning of faith, a good thought of believing which is of God only, we being not sufficient of ourselves unto it, 2 Cor. 3, 5. Which is not meant of any thought whatsoever, but of a thought of believing or right living which affects the will. It signifieth not simply to apprehend something in our mind. But with deliberate judgement of reason and affection of the will about the thing apprehended, as Philip. 4. 8. If there be any virtue, if there be any praise, think 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 he gives in the face of jesus Christ, unto some measure of faith, drawing us to him to seek reconciliation & remission sins, and is an effect of his knowledge of us. As the Apostle adds by way of Correction, or rather are known of God: if any man love God the same is known of him, as he saith in another place; received of him, Rom. 14, 3. He is 1 Cor. 8. 3. known with approbation, and drawn to God. So it might be 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 press, because he 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. M●●tha and Mary desired the healing of their sick brother, to prevent his death, sent to jesus about it; he deferred their desire till he was dead, buried and stunk, that he might work a greater miracle in raising him from death to life, for God's glory and the confirmation of the faith of his Disciples; this may be one stay, more glory to God, good to men, john 11, 4, 15. So was jairus his desire of the healing of his daughter, deferred, and he dissuaded from troubling Christ any further as counting it hopeless, for now she was dead; only Christ excites his hope of the life of his daughter, Luke 8, 42, 49, 50. Sometimes men of no ill meaning do hinder the lawful and good desires of other a little from their present fulfilling, as the two blind men desiring mercy of Christ to receive their sight, were rebuked by the multitude that went before, because Math. 20. 30. 31. they should hold their peace. They that brought their Children to Christ with desire of his blessing, Mark 10. 3. were a little stopped by his Disciples. Sometimes a man hath impediments and lets from himself, as Zacheus from his low stature that could not look over the multitude that were about Christ: it may be his faith is not such as God will have it before he receive what he desires, if it be of a good thing to be done by himself. When he hath a good will and desire, the flesh hath another will against it that he cannot perform his purpose and desire till he get more strength. There is a remainder of Original sin that so besetts good men that they cannot run the race of godliness as they desire, Heb. 12. 1. till they cast it away that the comfort is most in this strife to do it, in the willingness 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 own case, in desire to see the Thessalon●ans, from whom he was taken for a short time, in presence not in heart: and endeavouring it with great desire. He would have come once again, but Satan hindered it, 1 Thess. 2, 17, 18. How he hindered ●s not expressed, whether by tempests of the air, or by the tribulation of the persecuting tyrants, or lying in wait for him in the way to kill him, or by sickness: but it is clear he hindered his good desire and endeavour to come to them for confirmation of their faith. He assirmes the decree of his will to it, and his preparation to accomplish it once and again; and in that he was hindered, the inward act of the will the Devil cannot discern or hinder so, as the outward act of the body, as to preach the Gospel, etc. The Devil and his angels are noted to hold in their hands the four winds of the earth, that the wind should not blow upon the earth or the sea or on any tree; which signifieth the preaching of the Gospel hindered by the Devil's malice: So far as God will suffer, though the preachers desire to make it abound. When a great and effectual door is entered, there be commonly many adversaries, wicked men fight under the banner of Satan and are his instruments to hinder us when our studies and endeavours tend to God's Word. As Elimas sought to turn away the Deputy from the faith when he called for Barnabas and Saul with desire to hear the word of God; he withstood them, and Paul called him the Child of the Devil, Act. 13, 7, 8, 10: Seeing in him an open contempt of God in rising up against his word, and stopping the way to that prudent man that he should not come to the knowledge of God, when he had solicited his mind secretly not to rest in the deceits of that false prophet. Christ inveighed against the pharisees for shutting up the Kingdom of Heaven against men, not suffering them that were entering to go in, Math. 23, 13. Having their foot as it were on the threshold, they turned them back from hearing the Doctrine of Salvation, which is as the gate of Heaven. It is easier work to hinder the rising of the building, than to destroy that which is once settled upon the foundation. We are not therefore to Use. think it strange, or to conceive the desire to be in vain because it meets with lets, and is crossed at the first. In evil desires, it is good to take notice of the crossing of them, with thanks to God, and to his instruments that hindered them, and kept us from the evil deed, as David from shedding the blood of Nabal and his household by the means of Abigail. 1 Sam. 25, 32, 33. Who blessed God for sending her, blessed her advice, and her, that kept him back. It had been good for Herod if he had made such use of his disappointment of his intelligence by the wise men: which he looked for with a wicked purpose against Christ, to know where he was, that he might destroy him. But it is the misery of wicked men that they impute it not to God's providence, but rage at the instruments, not willing to be hindered. A wise man feareth and departeth from evil, but the fool rageth and is confident, Prov. 14, 16. He that is wary is stricken with some dread, when he is warned, and breaks off his purpose when he perceives God is not pleased with it. As Isaac purposing to have blessed Es 〈…〉, forgetting the oracle that the elder should serve the younger, when he perceived how by divine providence he blessed jacob in the steed of the ●elder, he trembled very exceedingly. Confounded with the shame of his error in purpose to bless Esau, he neither pretends ignorance, nor is angry with jacob for deceiving him by evil acts, but acknowledging God to be the author of the blessing pronounced, giveth him glory, renounceth his affection, and retracts not what he hath delivered, Gen. 27, 33. But a wicked man, what he hath once attempted though foolish, prosecutes it to the utmost that he can, as Balaam though he had the mind of God expressly that he should not go with Balaakes princes to curse his people, yet stays not but kindled the anger of God against him, in going, and in giving wicked counsel cast himself away, Numb. 22, 12, 22. Though he seemed willing to return if it displeased God, it was frivolous: Seeing if he had feared God seriously and with pure affection, he would have renounced his expedition naughtily taken in hand, and not have made doubt of a thing manifestly witnessed: though God bid him go, he approved not his covetous heart, but derided his pertinacious madness. But where the desire is of God, though it have some lets, it is not for that to be renounced, it is accepted where God himself will not have it effected by him in whom he approves the desire. As in David's case, purposing in his heart and desiring to build a house for God, it is commended, 1 Kings 8, 18. But the work is reserved for Solomon his son. He considers our mind and counsel which many times he allows, and inspires things of their nature good, unto which he inclines our wills, which yet he will not have us to bring into action: because they conduce not to the order of his providence which he hath before his eyes, and will by all means have to stand fast. Yet are there not two wills in him, but one which hath divers objects. Some desires he disappoints for a time, as Paul's to have a prosperous journey to Rome, to bestow among them some spiritual gift with fruit, Rom. 1, 11, 13. Which he often purposed and that of conscience of his duty, v. 14. yet was let: whereby it appears that cross success in execution, proves not infallible unlawfulness of intention. And he ran before, and Verse 4. climbed into a Sycomore tree to see him, for he was to pass that way. Wherefore he thus earnestly desired to see Christ, that he may be thought to have forgotten what became his person, and after the manner of Children to hunt after new sights, is before declared; it shows that his desire was settled in him unto the obtaining of it. So it is with gracious 1. Obs. affections, they are not quelled by lets. They rather increase by hindrances, and grow more fervent by opposition. Elihu held with reverence of his elders from speaking as he desired, and saw meet and needful unto job, at length job. 32, 6. 18, 19 showeth the force of his desire, that it compelled him; his mind having been as a cask full of new wine shut up which must needs have a vent. Such a vehement pang had he in his mind, moved with such zeal when God touched him, as if he should have burst, till he had discharged his conscience; so earnest a will had he to maintain the truth. Hope differred, makes the soul sick, Prov. 13, 12. The mind wanting the thing expected, grieves that it cannot enjoy what it desires: As the Church in her seeking Christ's presence declares how strong her the sire is, that having no answer when she called, not finding him whom she sought, she desires it may be told him that she is sick of love; and this after she met with oppositions, the watchmen finding her, who should have secured her from dangers; proved adversaries to her, yet gives she not over, but in her seeking is more vehement; the sire kindled in her none can qvench, but as lime is inflamed by water, and streams grow more furious by obstacles, so her zeal more burning by disgraces in her seeking him. Cant. 5. 6, 7, 8. jeremy when the word of the Lord was made a reproach to him, and a derision daily, had a thought to speak no more in his name; but his word was in his heart as a burning fire, shut up in his bones, and he could not stay, jer. 20. 8, 9 After all his thoughts which weakened his fortitude of mind, the impulsion of the Spirit of God was so forcible in him, that he was carried with more earnestness to proceed in the course of his office whereunto God called him. Bartimaeus desiring mercy of Christ for restoring his sight, being rebuked by some that went before that he might hold his peace and not offend Christ with clamorous importunity, like a provident beggar, as having far more high matters to handle than attend a beggar ask a common alms, as they it seems thought of him; he was the more stirred and cried so much the more, Thou Son of David have mercy on me, Luke 18, 39 Or as Mark hath it; he cried the more a great deal, Mark▪ 10. ●8. Paul pulled away untimely (in respect of his work) from among the Thessalonians, enforceth himself more abundantly to see their face with great 1 Thess. 2. 17. & 3. 10, 11. desire, and begs earnestly, exceedingly, night and day, that God himself even our Father, and our Lord jesus Christ, would direct his way unto them, to add that which was lacking in their faith. David mocked by Michal in his piety, a King, and a Prophet of God, adorns his defence, that it was before the Lord, and was magnificently both to be thought and spoken of; and professeth yet to play before the Lord, and to be more vile, and to be base in his own sight, 2 Sam. 6, 21, 22. And the same holy man shows how his grace not only maintained itself against opposition: when the wicked by bands and troops spoiled him, made a prey of him, he held fast God's doctrine and could not be drawn from the obedience of truth, but more, his devotion was such as he resolved to rise at midnight to serve him with praise of righteous judgements. Psal. 119, 61, 62▪ And when wicked men destroyed his law, overthrew the doctrine, he loved it so much the more as more precious than the most fine gold, verse 126. 127. It is thus in sinful nature that the lust increaseth by opposition. The Sodomites by Lot's exhortation to desist from their wicked enterprise, confirm their resolution to do worse, and that to him, Gen. 19 9, He came in to sojourn (say they) and he will needs be a judge. The Priests at Pilat's motion to release unto them Christ jesus, cried out the more, Let him be crucified, Math, 27. 23. Sin becomes out of measure sinful by the Commandment, Rom. 7. 13. working death by that which is good. So in grace, it not only holds in opposition, but is more intensive, for the Spirit of God, the author of the goodness of the will, helps it, and strengthens it to produce the good work where unto he hath inclined it, that it overcomes impediments. The calling of the elect, is the revealing of the arm of God, the putting forth of the exceeding greatness of his power; they become like firebrands that will not be blown out with the wind as candles, but kindled more; as if fire in the water, should not only not go out quenched, but still burn up higher and higher. Which serves to discover 1. Use. the unsoundness of vanishing desires, which are quelled with every little cross or impediment and difficulty: yea sometimes when they be not real but imagined; as Solomon writes of the slothful man as feigning dangers, he saith, A Lion is without, I shall be slain in the streets. Though he speak not such words, yet he hinders himself from that which he should do, by casting dangers, imagining lets, having always one excuse or other, that though he wish and desire all the day, yet his hands will fall to no work. His way is as a hedge of thorns, Prov. 15. 19 his fears and griefs prick and stay him like thorns and briars. The desires and goodness of the temporary believers are two ways faulty, by hypocrisy, it is but seeming to have, Luke 8. 18. and by vanishing away, Host 6. 4. Your goodness is as a morning Cloud, and as the early dew it goeth away. As in much heat sometime the morning Clouds give the husbandman hope of rain; but the Sun rising they are dissolved or dissipated and frustrate his expectation: so in some pang they show some probabilities of returning, but their lusts waxing hot the hope is cut off. And as the morning dew seems to moisten the earth but is consumed away by the sun; so their shows of piety, frequenting the assemblies, instituting public prayers, etc. pass away without effect. As the rush grows not long without mire, nor the flag without water, morish herbs that have their nourishment from it, though green and not cut down, whither before any other: So are the paths of all that forget God, and the hypocrites hope shall perish. They have not their sap from Christ, and what freshness so ever they show, it must needs wither; and that discovers that they were not rooted in God, who maintains the lot of his people against all that fights against it, the fruition of the grace he hath given them shall remain safe unto them. It may be for consolation use 2 to such as hold still their desire to good, and follow after it, though they be differred, and increase in earnestness, as hunger and thirst after righteousness: they are such as a man may allege to God, Psa. 119, 20. My soul breaketh for the longing that it hath unto thy judgements at all times. 40. Behold I have longed for thy precepts. He offers his desires to be looked upon. As Esay 26, 8. The desire of our soul is to thy name, and to the remembrance of thee. 9 With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. It is an argument of a well set and disposed heart when a man dare present it to the Lord, that he may look upon the intentions and desires of it. Desires without grace to confirm them and keep them in vigour, are but as a false conception, which evanisheth and cometh not to the birth. But such as be deeply rooted, not light motions, but make the heart break to see how we can not do as we desire in God's matters; and this permanent, it is of grace. I opened my mouth, and panted, because I loved thy commandments. This propension of the soul, and vehement intention of spirit, where the soul vehemently longs to feel that power and comfort which it knows to be in the word, knowledge of the good constantly holding the desire to it, is that which God looks for; the opening of our mouth wide as a man wearied in travail, opens his mouth to take breath and swallow up the air. As it is of corruption reigning, that a man is restless in his desire of sinning, Prov. 4, 16. And it is abomination to him to depart from it, Prov. 13, 19 It is deadly grief to be hindered and pulled from sinful delights, yea to think that he shall not accomplish his wicked desire; so it is of grace reigning that a man cannot rest till he accomplish his desire of good, his will is converted to it. It is the note of the godly that they follow after righteousness, upon their knowledge of it. Esay, 51, 1 7. It contains the study of their minds, and endeavours of their will with constant desire till they obtain, which is not in this life: as lovers that have set their affection on any, most studiously follow to obtain them, and they rest not but in fruition thereof. Affections settled on supernatural objects agreeable to the quality thereof, argue spiritual and supernatural being. This proof the Apostle would take of the resurrection of the soul the first resurrection, rising with Christ, seeking and setting the affections on things that are above, thinking and desiring, and following things concerning another life; spiritual things, spiritually discerned and affected, and godliness as it is of God, and conforms us to him. That we are in this world (concerning beginnings) as he is, and the kingdom of heaven for his presence, to dwell with the Lord, to be where Christ is, to behold his glory, and to be perfectly guided by his Spirit. Our conversion begins in God's work in us, infusing grace by way of seed, 1 john 3, 9 Which manifests itself by new disposition and inclination in us, that our desiring spiritual things agreeable to their nature, is an action of that life of God begun. The will first suffers God's work upon it, and then acts, aspires to conversion, constantly desires it: Inclines us still to seek God, jer. 31, 19 In which God confirms it; he prepares the heart, and inclines his ear, Psal. 10, 17. And when jesus came Vers. 5. to the place, he looked up and said unto him, etc. Here is the success of the desire of Zaccheus in that which he desired, and in that which he (it may be) thought not of, Christ's looking up, speaking to him by his name, offering himself to be his guest, such is the benignity & goodness of Christ: whence observe, 1. Obs. that seeking Christ, and good things in him by spiritual motion, shall not be in vain. Good desires may be deferred but not denied always, the expectation of the poor shall not perish Psal. 9 18. for ever; though we have not our desires so soon as we conceive them, yet if we cast not away our confidence, but wait and seek still, our hope shall not frustrate us. The desire of the Prov. 10. 24, 28. righteous shall be granted him, and his hope shall be gladness, his desire is only good, obtaineth that which is good and only that. The Lord is good, First, actually, out of his own favour and goodness he doth good, to them that wait for him, to the soul that seeketh him, Lament. 3, 25. God hath not said in vain to the house of Israel, seek ye me. Therefore hath he not Esay 45. 19 spoken it in secret, nor in a dark place of the earth, as the prophets of the heathen gods, who spoke uncertainly and so obscurely and Esay 8. out of dark dens: but goodness and truth concur in him, goodness in inviting us to seek him as willing to be found, and truth in not deceiving and frustrating our hope when we do come to him: therefore shall we not fail to find him because he will give us to seek him and search for him with all our heart. jer. 29. 13. God hath made himself a debtor by his promise to them that seek him, that he will come to them and rain righteousness upon them, Host 10. 12. Under righteousness we may comprehend all kind of goodness which he will give from heaven, not sparingly but largely; therefore he calls it raining righteousness, not only that whereby he justifieth us in Christ, receiving us into favour, and regenerateth us, rendering unto man his righteousness, job 33, 29: But the performance of all promises in due time concerning the present life, or that which is to come. He called Bartimeus crying to him, and gave his sight as he desired. The woman secretly seeking virtue from him to the healing of her issue of blood, found it in herself. All that would make use of Christ found him reedy to their good if they sought him aright, God is faithful and of never failing compassions, in the experience of his servants they are new every morning, Lam. 3, 23. He Esay. 6. 4. 5. both meets with testimonies of dear love, such as he seeth coming towards him to seek his presence, as the father of the prodigal met him with wonderful expressions of a father's affection in the happy return of a son that seemed to be lost; and also calls them to Esay 65. 1. behold him, and to seek him that had no thought of it, who so prevented with his grace, upon his call, desire and seek him, seeking find, him and finding him enjoy him unto salvation with eternal glory. Which serves abundantly for consolation to such as Use. linger after Christ and his grace in holy desires; their hearts God hath touched, and they follow him as given of God to save them, they shall be satisfied. When men have a right estimation of Christ, that they prefer him before all things in the world; as he knows their love, he so esteems it, and will give himself to be enjoyed of them, that they shall (as it were) lie in his arms, and sweetly rest with him in gracious embracements: as the Church sick of love, as it were swooning by vehemency of her desire to Christ, calling to the Pastors of the Church to refresh her spirits with the means that they have in trust, to convey by them spiritual things into her soul; finds herself on the sudden upheld by Christ, employing both his hands for her relief and streng.thening. No sooner calling but he hears and answers, and come to her help and comfort so willingly as nothing can stay his pace towards her; he skips by the mountains and leaps by the hills; neither her greater sins, nor lesser infirmities, can stay him, nor humane power can hinder his access with celerity. Cant. 2, 5, 6, 8. In his speed he is like a Roe or young Hart; she seeth him as at the door behind the wall, yet not fully expressing and exhibiting himself in his presence to her, but he looks forth at a window, and shows himself through the grates or lattesse; she beholds him but imperfectly, yet with certainty, and with signification of favour. But to them that desire to see him in heaven, not satisfied with the sight of him as it is now by faith, he will give them in due time their desire, they shall see him as he is. They shall be where he is and behold his glory; the shadows shall flee away; whatsoever hinders the full content in the sight of him, as ignorance, unbelief, trouble of conscience, outward tribulations, the day star shall arise in their hearts, and the day break, the time of th'other world beginning at our death, and more fully at our resurrection: the morning of that day which shall never give place to night, when the righteous shall have dominion over the wicked, and shall be ever with the Lord: when they shall no more need the light of Prophets or Apostles, but by himself shall they see God, giving a divine light into their understanding whereby they know as they are known. Yea and in the mean time they shall have a more john 14. 2. pure and explicate knowledge of the mysteries of Christ; he will reveal himself to them that love him, Rom. 8. 26, 27. and their requests of heart framed by the spirit in them with unexpressible groan, God will not frustrate: the inspirations of his own spirit please him, for they are according to his will; the spirit makes them to pray as they ought which of themselves they cannot, he helps their infirmities. Z●ccheus, make haste, and come down, for to day 〈◊〉 must abide at thine house. This is singular grace and favour, that the Lord of his own accord bids himself to his house, who it is like durst not presume to request him, though willing to entertain him: this is above that he desired, thus he vouchsafed to honour him, whom he had by his Spirit secretly working, drawn to him. In which we may observe 2. Obs. that God is pleased to give above our desires many times when we offer ourselves to him. Whereof we have many examples. Thus happy was Zaccheus in his endeavour to see Christ; he seeth him, he hears him calling him by his name as if he were familiarly known, and receiveth him to his house, and to abide there, and all of his own accord; notable humanity of the Son of God, to come to him wh●m the common sort did hate, and that unrequested. Abraham's request to God was that Ishmael mighty live before him, and that would content him; having a son borne to him he subsists in him, though God promised him another son by Sara his wise, it may seem it was more than he durst hope for, though he reject not God's favour in the promise of a new seed, but if it please him to extend his liberality no further but to conserve the life of Ishmael which he hath given, he desires no further. Concerning Ishmael God hears him, and grants him not only life, but multiplication of seed to make him a great nation, and his children to be of great place, twelve Princes he should beget. Yet would he extend his goodness to him further; as he promised, Sara shall bear him a son indeed, and with him & his seed he would establish Gen. 17. 18. 19, 20, 21. his everlasting covenant. jacob in his journey to Padan Aram desired of God provision but necessary, and protection in his way with a safe return to his father's house; which he had, and above his desire, God made him two bands, Gen. 28. 20. Gen. 32. 10. 21. David asked life, God gave him long life, even for ever and ever, Psal. 21. 4. Not only heard him when fearful of death by the malice of his enemies he prayed against it, but granted him over, and above to live till he was full of days, nor that only but succession in his posterity unto eternity of his kingdom, which was accomplished in Christ, who was made of the seed of David according to the flesh, as God promised him by Nathan: which mercy David admiring prayeth that as the Lord had said so he would do, that with his blessing it would please him to bless his house to continue for ever before him, 2 Sam. 7. Solomon ask an understanding heart to judge God's people, to discern between good and bad, not only obtains it, but in an excellency to be singular in it, so as none had before nor after him. And besides that which he asked not, riches and honour, so as there should not be any of the Kings like unto him all his days. 1 King. 3. 9, 12, 13. The sick of the palsy sought his health of Christ, which he received and unto that the forgiveness of his sins, Math. 9, 2, 6, 7. The ruler sought to john 4. 47. Christ for his son's life, and he had it, and with it faith in his own and his household hearts, whereby they addicted themselves to 53. him as his Disciples, under the hope of eternal life. The thief upon the Cross prayed Christ to remember him in his Kingdom; he was heard, and by a serious asseveration secured, that that very day he should pass from the misery of the cross to the felicity of paradise, and there have fellowship with him in eternal glory. Luke 23, 42, 43. He is the Father of mercies, 2 Cor. 1, 3. As a most kind Father he pours out manifold gifts and benefits upon men, of his mere mercy, and imparts unto them, not light and slender, but strong and abundant consolation, that are his friends, as the God of all consolation. He that is Lord over all is rich unto all that call upon him, Rom. 10, 12. Not only abounding with riches, but pouring out plentifully unto those that depend upon him, he gives to all men liberally and upbraideth not, jam. 1, 5. He gives even to wicked men (that set their faces against heaven) more than heart could wish, Psal. 73, 7. That their prosperous success exceeds the conceivings of their mind, as if nets were laid to catch for them while they sleep. His faithful are more regarded than infidels. In our glorifying of God 1. Use. therefore we are to say with the Apostle, Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, as we find by experience in ourselves, be glory in the Church by Christ jesus, throughout all ages, world without end, Amen. From hence reprove faithless fear, damping hope, upon conceit, partly of our unworthiness, partly of the greatness of the things we ask, too great for such as we be. We must not measure God's ways by man's, whose ways are as far above ours as the heavens are the earth. Esay 55, 9 And yet even men give according to their greatness, and consider what is fit for them to give rather than what is fit for the other to receive. We may ask what God seeth meet for his glory to give, and not only what we feel ourselves to need, but what our Father seeth that we need, Math. 6, 8: without doubt or fear, commending ourselves to his love and wisdom. And this the Lord our maker requireth of us, that we commend the care of our necessities to his faith and providence in terms of greatest encouragement, Esay 45, 11. Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. Make haste, etc. Whether he would have his prompt mind known, & the gift of faith to appear with speed, or hast his own work the time being come. Observe, 2. Obser. that when the time determined with the Lord for the manifesting of his goodness to his people is come, he is willing to do it speedily. When the people with earnest desire to hear the word followed Christ, to attend upon the opportunity he Marl●. 3. 20, 21. left his meat and went to teaching, and incurred among his kindred a suspicion of madness. Though God defer his elect that cry unto him night and day, yet when their time is come that he 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 hour was come that was appointed for the death of Christ, how doth he hasten to it, as is to be gathered by his speech to judas with the sop, discovering him to be the traitor: That which thou dost do quickly, meaning the betraying of him into the hands of wicked men, which he was with full purpose rolling in his mind. Till than he overruled the Devil to whom he now permitted him and left him to his own malice. As if he should say, hasten thyself to the treason which irrevocably thou art set to do, and thine own destruction, seeing thou wilt needs perish; & me to the work that I am to finish by my death, which for man's redemption & salvation I so greatly desire He is good and doth good, his own goodness moves him, Psal. 119, 68 The good pleasure of his goodness 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 fountain of all that good we receive, and it is the spiritual groundwork of our prayers. He delights in exercising loving kindness, jer. 9, 24. And mercy pleaseth him, Mich. 7, 18. He will wait that he may be gracious unto his people, he will be exalted that he may have mercy upon them, which turns unto the highness of his name, and greatness 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 encourage Uses. the weak, whose faith is sometimes shaken by misinterpreting Gods deferring to hear their prayers, as if it were a denial, or that he regarded not their state, which the Lord is pleased to take notice of, and to give help against. Esay 49. 15, 16, 17. But Zion said, the Lord hath for saken me, and my Lord hath forgotten me. Unto which he answers, three things for encouragement, First, that he 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 Son of her womb. It is given to the mother commonly to love more tenderly than the father, therefore he compares his love with the mother's love, and not simply her love to the son of her womb, but that sucks her breasts, towards whom, a mother's affection is not overcome with labour or any kind of molestation, but with unremitted care she endures to give it suck, to nourish it and foster it. And scarce 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 wisdom, the true mother of the child, challenged by two women, when the true mother heard of the dividing of it between them, her bowels yerned, & were hot upon her son: and would in no wise have it slain, 1 King. 3. 25. 26. Again, if the soul in temptation, except against this comfort and say: Experience shows that some mothers do lose natural affection and regard not the children of their womb, no not then when they are not long from their birth: God answers to that, though created nature may defect, and turn monstrous, yet the supreme 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 be such to their children, can Gods be less to them? They cannot forget nor forsake theirs, & will they think 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; he will have them ever in his sight, as graven upon the palms 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 job 23. 10. his eye is still upon it, he neglects it not, Malach. 3, 3. God withdraws not his job 36. 7. eyes from the righteous. Thirdly, a third thing for their answer is, that the time of their relief 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 access of members of the Church, multiplication of God's people, that the joy shall exceed your sorrows. It may silence such godless Use 2. persons as would destroy the faith of God's promises in the hearts of his people, by his deferring so long the fulfilling of them. First, they misaccount time, 2 Pet. 3. 8. it is not long that God defers, compared with eternity following: one day and a thousand years are alike, and differ not concerning that which belongs to proportion of infinite time; both in comparison of eternity, is but as a point of time in comparison of time. The eternity 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 pass away, either have been or shall be, but are not: God's eternity 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 them by objective, though not any real existence, as the objects of the knowledge, & power of God. Known unto God are all his works from the beginning of the world, Act. 15, 18. By his eternal counsel he disposed all things in the best sort, and from eternity there is with him the best reason of his counsels and doings. He needs not time to discuss causes, to inquire after iniquities, and search out sins; for his days are not as the days of man, or his years as man's days, distributed into spaces of days and years, his life is not as man's. Secondly, they falsely accuse God of slackness, 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 own power, so as opportunity shall not slide away from him, his promise which is for an appointed time, shall surely come and not tarry, at the end shall speak and not lie: Hab. 2, 3. Thirdly, let it provoke us to be followers of God in this: as he slacks not to do good to his people in fit time, so let us observe 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 work the works of him that sent us, while it is day, john 9, 4. Waiting for occasions, as Abraham in his tent door, being given to hospitality, who spying three men as he thought coming in the way, ran to meet them and to invite them: a proof of sound love to show kindness to unknown men, of whom he neither had nor hoped for exchange of good turns. Integrity being more then, hospitality might be used with less danger than now in so great perfidiousnes of men. Grace makes a man pompt, and ready to gracious acts. The liberal man deviseth liberal things (contrary to the churl) and by liberal 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 own goodness God is pleased to follow his own favours, as 〈◊〉. Obs. the Princes of this world sometimes do to their favourites 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 will honour them: God will perfect his good work which he once begins in his toward their salvation and fulfil all the good pleasure of his goodness in them, as the Prophet saith, The Lord will perfect that which concerneth me. He will proceed to declare that he hath care of my salvation, and what he hath begun he will through even unto the last act. Men by inconstancy carried another way, what they unadvisedly entered upon, with levity they relinquish: or are constrained by infirmity to omit, what above their strength they attempted. But no such thing can be fall God, whose gifts and calling are without repentance; he neither fainteth, Esay 40. 28. nor is weary, he cannot change his nature nor put of his goodness wherewith he is endued: he will not frustrate our hope in the middle of our course, but they that wait upon him shall renew 31. their strength. As he redeemeth our life from death, so he Crowns us Psa. 103. 4. with loving knindnesse and tender mercies, and satisfieth his people with his goodness, jerem. 31, 14. He causeth their light to spring out in the darkness, and their darkness, by increased light to be as the noon day; he drops 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 own work, with new proof of his love: I love them that love me, and they that seek me early shall find me, Proverbs 8. 17. His reloving is, that he gives himself to be enjoyed of them which with love do seek him, to whom wisdom is consubstantial: or in communicating testimonies of good will, as imputing or rendering unto them righteousness, being favourable to them, showing them his face, unto their joy; pouring forth his Spirit more plentifully upon them, leading them more perfectly in the ways of his commandments. Increase of grace is given to them that rightly use the first grace by way of reward, Psal. 84, 11. To them that walk uprightly God giveth grace. His beneficence flows out daily unto them, having embraced them with his favour, he ceaseth not to enrich them with his gifts. To you that hear, shall more be given, Mark 4, 24. He gives them grace more plentifully that receive with profit the word which he sends unto them; having his words, and keepeth them, believing them, and submitting the mind 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 wisdom negligently, as the unprofitable servant had his Talon, but with diligence to good use, they shall have more committed to their trust; for he that is faithful in that which is least, is faithful also in much, Luke 16, 10. He that loveth Christ and keepeth his Commandments, though 1 john 4. 7. that love be of God, shall be loved of his Father, and he will love him, and will manifest himself to him, and they will come to him, and make their abode with him. The love which he promiseth, is not that wherewith he begins to love us, but of which he begins to reward us with new access of his grace, and within graving the Testimony of his Fatherly love in our hearts. The love of the Trinity towards us is eternal, and explicated by every difference of time. john 3, 16. God so loved Past. the world, that he gave his only begotten Son; john 16, 27. The Father himself loveth you, because Present. you have loved me, john 14, 21: He that loveth me shall Future. beloved of my Father. Shall perceive the grace of God to reside in him, which shall be increased in new gifts: I will bless him, with increase of his knowledge of me, to find in me more and more the comfort of his happiness, and matter of his love to me, that by his own delight and desire he shall be tied to me, he shall come nearer and nearer to me, and rejoice in the sweetness of my familiarity: and we will come to him, unto an increase of union, and make him shine and send forth beams of heavenly righteousness, 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. He knows us, he makes us to know him; he loveth us, he makes us to love him; he covenants with us, he makes us to covenant with him; takes pleasure in us, and makes us take pleasure in him; he liveth in us and maketh us live in him: he walks and talks with us, and we walk and talk with him, & all of his own good will to fill us with his fullness. This proceeding from his beginning to the consummation of our salvation, is grounded and assured upon his faithfulness, 1 Cor. 1, 9 1 Thess. 5. 24. Two blessings are specially promised to them whom God hath called to the fellowship of his Son; one confirmation unto the end, or as, 2 Thess. 3, 3, preservation from evil, unmovably to persist in goodness notwithstanding temptation, 〈◊〉 john 5. 28. that the evil one touch them not, v. 23, with any deadly wound. For he is in them who hath overcome the devil, the world, sin and death, greater than he that is in the world, 1 john 4, 4. He shall not 1. Cor. 10. 13. touch them with a qualitative touch, to alter their quality from good to evil, that they should lose their gracious disposition, and prove perverse. The other blessing is the fulfilling of their sanctification to the blamelessness of their whole spirit, soul and body. Because he is faithful in his promises, and constant in his gifts, 1 Thess. 5, 23, 24. Which is for abundant Use. consolation to them whom he hath drawn of his everlasting love, jer. 31. 1. Having loved his own that were in the world, he loved them unto the end, john 13, 1. Having found grace in his sight that he selects them from the world, they shall have given them grace upon grace, till they be filled with all the fullness of God. The Church is commended of her spiritual ornaments under terms of rows of jewels upon her cheeks, and Chains of gold about her neck: and withal is promised that the whole Trinity shall give her further increase of holiness, and all rich graces, that nothing shall be wanting to her comeliness meet for so great a spouse, but her spiritual glory in all parts and numbers shall be perfected, in similitude, borders of gold with studs of silver. God is in Cant 1. 10, 11. covenant with the people whom he once receives, to rejoice over them, and never to turn from after them to do them good; to be an everlasting Father, following them with perpetual favour and liberal blessings, jer. 32, 40, 41. It is one chief use of benefits received, by experience to confirm our hope to find God as we have found him in present, and in future necessites. Christ remembers his Disciples of the miraculous feeding the five thousand with five loaves, the four thousand with seven loaves, and a great deal left: to cure their difference, or weakness of faith about provision for bread, Math. 16, 8, 9, 10. David from former experience Psal. 23. 1, 2, 6. of God's care of him, concludes in hope thus: Surely goodness shall follow me, and mercy, all the days of my life. And I will dwell in the house of the Lord for ever. The Apostle teacheth this, Rom. 5. 10. If when we were enemies we were reconciled by the death of his Son; much more being reconciled, we shall be saved by his life. I was delivered out of the mouth of the Lion, and the 2 T●m. 4 17. 18. Lord shall deliver me from every evil work, and will preserve me to his heavenly kingdom. But take heed of wronging Caution. him in his love, not rendering according to the benefit, as Hezekiah is something blotted with it in his Chronicle, and David reproved for it; yet with declaring the readiness of God to proceed in blessing his, with more and greater blessings, 2 Sam. 12, 8. If that had been too little, I would moreover have given unto thee such and such things. 2. Pray the Lord to rejoice in his works, Psal. 104, 31. In which our state is founded, as that speech of job implies, Thou wilt have a desire to the work of thine own hands, job. 14, 15. For this David prayeth, Psal. 138, 8, Forsake not the work of thine own hands. Cry with the Church for new inspirations of God's Spirit to increase of pleasant fruits, to invite Christ to his garden replenished with chief spices; and he will accept of such invitation, and declare his good acceptance of such entertainment, and call you in due time to come to him out of the miseries of this troublesome world, when he shall satisfy all your desires, according to that loving call, Come with me from Lebanon (my spouse) with me from Lebanon. Cant. 4. 8. Verse 6. And he made haste, and came down, and received him joyfully. In this ●acheus shows the effect of his calling: Obedience, in hasty coming down, and in joyful receiving of Christ. Wherein we may observe that the Word of Christ in calling men to him, is lively and of an attractive force, making the will to answer and assent to his calling: There is an infallibility of the effect, whose cause is not the study of the Disciple but the excellency of the master, Psal. 18, 44. At the hearing of the ear they shall obey me. Esay 52, 15. The King shall shut their mouths at him, for that which they had not heard shall they consider. Understanding that the counsel of God is to save the world by jesus Christ, they shall without gainsaying submit themselves unto him for their salvation. As it was in calling his Disciples, not only poor fishermen, Simon and Andrew, james and john, forsook their nets and followed him, but Matthew a rich man foosooke a gainful trade, and betook himself to him; which was neither levity or stolidity, so soon to be moved away from their former condition and course of life. But divine force making his word effectual to that for which he spoke it. That thereby they might consider that their preaching of the Gospel should not be a dead sound, but with spirit and power, for obedience of faith. He so persuadeth or allureth japheth that he joins himself to Shems tents; sweetly reduceth the Gentiles to the Church's society, as the very station of felicity, Genesis 9, 27. Whom he calls to be of his household, he causeth to come, and join themselves to him and his people, to the satisfying of them with the good things of his house, Psal. 65, 4. He breaks them off from the wild stalk, and ingraffts them into the true vine. They are the called of jesus Christ, Rom. 1, 6: That is, partakers of him by their calling. The Father teacheth them inwardly with their outward hearing, so as he that hath heard and learned of the Father, cometh unto Christ, the Father draws him, john 6. 44, 45. Which contains illumination of the mind, a good discerning of the things of God, and forming of the will to the obedience of Christ. The dead hear the voice of the Son of God, and they which hear it live, john 5; 25. In which is implied a double grace in the secret virtue and power of the word. First, That the dead should hear, which is beside nature. Secondly, be called again to life from which they were fallen. To hear is to believe and assent with the heart, john 10, 16. Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice. They shall believe with the heart unto an ingeneration of a new principle of spiritual life, and excitation to elicit acts of this life. It is not always, or in all persons that this word of Caution. Esay 42. 10. Act. 18. 6. Christ is thus effectual; some open the ear but hear not: some when they hear, resist and blaspheme, hate him, and increase their sin, john 15, 22. So as he is to their ruin, Luke 2, 34. He is a stone to stumble at, a rock of offence to them that are disobedient, 1 Pet. 2, 8. Whereunto also they were appointed. But in them whom he calls of his purpose, it is thus effectual, so as it is refused of no hard heart, because he softens it: he takes away the stony heart, and gives them an heart of flesh; to whom all things work together for good, whom he calls so as he justifieth and glorifieth them: Rom. 8, 28, 30. According to his election of them, the election obtain it, Rom. 11, 7. God's purpose is his will predestinating men to life. So then, when men are moved but ineffectually by Use. 2. the word of Christ, when they show some signs of flexiblenesse upon making means to them, but persist not in a tractable spirit, they seem to come part of the way by some work of conscience within them, but are soon drawn back again: the revocation of Satan being more effectual with them, than the vocation of God, it is a sign 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 marriage Supper of the Lamb; for confirmation of their hope therein, it is commanded to be underwritten, These are the true sayings of God. 2 The efficacy of grace depends not on the will of man, but Gods will, making his words that he speaks, spirit and life, giving 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 ineffectual in itself, not giving any power to fulfil it, and so it kills as it accuseth men of guiltiness of unrighteousness, and condemns them. The Spirit by the Word begets▪ faith in the hearts of the elect, whereby they possess Christ to justification of life, and regeneration, and cheerful obedience unto the doctrine delivered. The Apostle instanceth in the conversion of the, Corinthians, which in an elegant metaphor he compares to a letter of commendation of his Ministry, in which he notes the subject in which that work is received, their hearts▪ a. the adjunct adherent, the Churches acknowledging it, seen and read of all men. 3. the principal efficient cause, Christ with his Spirit. 4. the instrument, himself. 2, Cox, 3, 3. Ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with ●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 walk in my statutes, Ezech. 36, 26, 27. If it depended on the will of man to make the grace effectual or ineffectual, it would follow; that I owe to God no more in my conversion and obedience to his word than the praise of a power to convert, but to myself the praise that I actually do convert and obey. So when the Apostle saith, It is not of him that willeth, nor of him that runneth, but of God which showeth mercy; with the like supplement the speech might be converted, it is not of God showing mercy, that is, altogether, but of man's internal act of willing, and external of running, conversing with study and diligence. Which must needs offend godly ears. So when he saith, who made thee to differ from an other man? It might be answered, mine own will; another man had as much given him of God as I, equal help of grace; but he would not bring his ability into act, which I did. But this excludes all boasting, that the will and the deed is only and wholly of God, who hath wrought all our works in us. Grace is opposed to the fault in us, which is both actual and habitual deformity in the will; therefore is grace both habit and act in the will: it ministereth spiritual virtue, it giveth an effective principle of supernatural operation. In sum, if efficacy of grace depend on man's will, than there is no other efficacy of the grace of God in the faithful to well doing, than there is of a temptation of the Devil in sinners to evil doing, if as the efficacy of the temptation depends rather of the will of the sinner than of the Devil temping, so efficacy 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 be maintained in all the good he works 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. He means not to give only part or the principal part to the grace of God, and to take the rest to himself only helped by grace: but by correction gives the whole effect to grace, having made himself improperly the author of the work. What good soever we do, it is by the direction and impulsion of the holy Ghost: we speak, but when it is godly, it is the Spirit of the Father Mat. 10. 20. which speaketh in us. We pray, but praying as we ought, it is the work of the Spirit making requests for us according to the will of God. We work good willingly and gladly, but it is God which worketh in us both to will and to 2 Thess. 1. 11. do, and fulfils in us the work of faith with power. Not only the degree and quantity of it to be more, which is the work of God's power, but all actions of all virtues which it works by love; our endeavours are none unto good if God excite them not, even when we are in grace. He 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 he had begun in them, about their ministration to the Saints, 2 Cor. 8, 6, 16, 17. And being excited, are in vain unless God assist and confirm the will to produce the act; it is Gods unspeakable gift, and thanks for ever be given unto him, 2 Cor. 9, 15. It cannot be explicated in words according to the dignity of it. And he made haste and came down. This is the gracing of obedience, that it is Ve●u● obediens moram ●●scit, n●● 〈◊〉 〈◊〉, oculos parat visui, cor ●ussio●i, ●ures ●●ditui, ma 〈…〉 operi ●e●itiner●, & sese totum re● colligit i●●●s 〈◊〉 〈◊〉 ●ussionem Domini imple●●. Bernar. 3. Gen. 17. ready and without delay: thus is the obedience of the faithful commended, as abraham's, in leaving his own Country at God's calling, readily following him, though he 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 commanded him, though they were many: In his early rising to go where God appointed him to sacrifice his son Isaac. First, against the use of the faithful who had learned to sacrifice cattle not men, this was unwontted. Secondly, against nature, to kill his own Child, his only begotten son: for though Ishmael was also his son, yet First, he was abdicated out of the family of Abraham by divine commandment, and so in a sort none of his child, but as it were dead in account. Secondly, he was not by her who in full right, was his wife, but by his maid abondwoman, who though she be called his wife, yet improperly, that he was but his base born son, not in lawful copulation. Thirdly, against the Commandment written in his heart. Thou shalt not kill. Fourthly against the promise, Gen. 21, 12. In Isaac shall thy seed be called; the posterity propagated by Isaac only to be reckoned for the seed, in which hee● would perform the promises▪ made to him; which circumstance might directly fight against faith, whereby he believed to receive the blessing in the life of Isaac. All which notwithstanding, he obeyed speedily, Gen. 21, 3. Abraham rose up early in the same morning, etc. He was not long in resolving, neither desired respite, but presently addresseth himself to this work. joseph warned in a dream to go into Egypt▪ with jesus and his mother, to disappoint Herod's bloody purpose Mat. 2. 14. to take away his life; he took them by night & departed into Egypt. Paul when God called him to preach the Gospel among the heathen, immediately, he consulted not with flesh and blood, but resting in God's authority he buckled himself to the work, Gal. 1, 16. And when he knew certainly that, God called him into Macedonia to preach the Gospel, he forthwith prepared to go, Act. 16, 10. The jailer when God converted him, took Paul and Sylas into his house and washed their wounds, and set meat before them the same hour of the night, and was baptised straightway, with all that were in his house, verse 33. It is required in every duty, that it be done with forwardness: Our preaching 1 Tim. 3. 2. requires a double aptness, one for conveying ●itly unto the understanding of others, the knowledge which God hath given unto us; a grace & faculty of communicating our doctrine with apt expression for instruction and edification of others. Secondly, a willing propension, to take all opportunities: Meekness and long suffering, devouring indignities so long as there may be hope, 2 Tim. 2, 24. 25. B●th ways doctrine, 1, Pet. 5, 2. Hearing requires drawing near to it, Eccles. 5, 1. Swiftness to hear, james 1, 19 Desire to hear, 1 Pet. 2, 2. In giving alms ready to distribute, willing to communicate, 1 Tim. 6, 18. Not differing the poor of their desires; job 31, 16. not bidding them come again to morrow, if we have it now to give them, Prov. 3. 28. In believing in Christ, God requires the present time, now therefore be wise, kiss the Son lest he be angry, Psal. 2, 10. In repentance: Now therefore saith the Lord, turn ye unto me, joel 2, 20. First seek the kingdom of God and his righteousness, Math. 6, 33. Now consider this ye that forget God, Psal. 50, 22. As saith the holy Ghost, which is added, for more reverence and quicker yielding to the exhortation, To day if ye will hear his voice, harden not your hearts; Heb. 3, 7. Ministers are to remember their hearers of this duty, to be ready to every good work, Titus 3, 1: Being made meet for their Lords use, by sanctification, and prepared to every good work, they should have propension of will and a ready mind to do good things to God's glory, to be precedents of good works continually given thereunto. The writing of the law in their heart, is a delivering of them into the form of the doctrine, bringing the commandment and their heart together, they agree presently with pleasure and delight Psal. 40, 8. This readiness argues reverence of the Commandment and of God's authority, as obedience is set forth by fearing the commandment, Prov. 13, 13. Ezra▪ 10, 3. The fear of God is as the root, and the keeping of the Commandments as the fruit, Eccles. 12, 13. The more reverence, the readier obedience, Heb. 11, 7. It glorifieth the word of the Lord, showing it is lively and mighty by the Spirit going with it, Act. 13, 48. As when Christ commanding the devil to go forth of the possessed, he went out; the people amazed at it, spoke among themselves saying, What a word is this: what new doctrine is this? they refer the glory to the doctrine in the powerful effect of it, they saw something in it more than humane, so call it new. Thus when the Lord commands an adusterer to be chaste, and a drunkard to be sober, a niggard to be liberal, the profane to be holy; and it is as he commands forthwith: it is the glory of his word, causing that to stand forth which was not. As the kingdom of the Messiah is prophesied of, the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an Hart, and the tongue of the dumb sing, Esay 35, 5, 6: And a high way shall be there, and a way, and it shall be called the way of holiness. The unclean shall not pass, over it, but it shall be for those: the wayfaring men, though fools shall not err therein, v. 8. For 〈…〉 xhortation to sinners, to be abrupt in their Use. 1. repentance and not to take days for returning; fools to forsake their way readily, to walk in the way of understanding: they have made haste to sin, good reason they should hast to come to the Lord for life and godliness, and all that perteines thereunto. David professeth that upon consideration of his ways he turned his feet unto God's testimonies, he made haste, and delayed not to keep his Commandments. His subjoinging a negation of the contrary, answerable to that which he affirmed, notes his earnestness overcoming all impediments and difficulties, true zeal burning up his corruptions. 1. A man must either turn to God, or be turned into hell; if he repent no● he perisheth, and his torment shall be answerable to his sins, the impenitent are said to treasure up wrath against the day of wrath, Rom. 2, 5. So the fire will burn sorer, as it is said of the hypocrites in heart. They increase or heap up wrath, because they cry not when God blinds them, job 36. 13. Sinning of maliciousness & rooted stubborness, they do as it were kindle the fire more and more, which shall burn them; as the fire will be hotter by heaping on more wood, so by adding sin to sin and binding them together, they augment the curse which shall consume them. God saith enough to interrupt their presumption, if they had any heart; as that he will not be merciful to them, his anger and jealousy shall smoke against them, and separate them unto evil, according to all the curses of the covenant, Deut. 29. 19, 20, 21. That he will set their sins in order before their eyes, Psal. 50, 21. These things hast thou done. These things thou hast not done, Math, 25. Both sins of omission, duties not performed, and of commission, evil works, they shall (will they, nill they) read the catalogue of them in a distinct order, and in the full pitch and degree of evil, and perceive by experience that the Lord hath not forgotten any of their works, Amos 8, 7. They are sealed up among his treasures, Deut. 32, 34: Which he will in due time bring to light. He propounds himself to them as a God of anger, at whose presence the earth is burnt up, the hills melt, the mountains quake, that there is no standing before his indignation, Nahum, 1, 2. etc. Can thine heart endure, or thy hand be strong in the day that I have to deal with thee? He takes upon him in their punishment to be as some wild beast, Lion or Bear robbed of her whelps, tearing in pieces, without any possibility of deliverance, Psal. 50. 22. Host 13, 8. 2. Speedy repentance hath more certainty: First, because he that defers knows not whether his soul shall not be required before the next day, Luke 12, 20. james 4, 14. Boast not thyself of to morrow, thou knowest not what a day may bring forth, Prov. 27, 1. There is no altering of a man's state when he is dead, he receives the proper things of his body, according to that which he hath done in the body, 2 Cor. 5, 10. The night cometh when none can work, john, 9, 4. The sentence of the judge is unalterable, the door once shut there is no opening of it. And if a man live long, it is not certain that God will not reject him for receiving the gracious offer of reconciliation in vain; The branch that brings not fruit in the vine is cut off, john 15, 2. He is in danger of the curse as the ground that drinks in the rain that often falls upon it, and brings forth thorns and briers, Heb. 6, 8. It falls out in the just judgement of God, that they who would not repent and believe, afterwards cannot, not only by natural inability, but by spiritual plague of blinding and hardening, john 12: and tradition to Satan, Their Sun goeth down at noon, the hour of vengeance is come. 2. If it be long differred till a man's death bed; it will be some doubt whether it be not extorted, and of mere self love, and only to serve a man's own turn; 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 sin, or understanding his duty yields up himself to God, when temptation, and opportunity, and ability to sin and all concurres; it is likely that his repentance and obedience is of conscience towards God, for the loathsomeness of sin, and the love of the pureness of God's Law, which is in his own heart made certain by the time remaining in his life, which he spends in the doing of God's will; whereas some repent their repentance and return with the dog to his vomit, a fool to his folly, the devil reenters and strengthens himself in his possession. It may be an exhortation Use. 2. to young men, to take the yoke of God upon them in their youth whensoever God will be pleased to call upon them, not to delay, but in haste to God's service follow him. Who can tell whether God will call again? and should it not seem enough in our eyes, that God whose enemies we are by nature, whom we provoke by sinful deeds 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 sons, heirs of God, and coheirs with Christ? Is it meet to deliberate and take time to answer such a gracious calling? Bartime●s▪ being told that Christ called him, threw away his cloak, arose and came to him. Mark 10. 50. Cornelius. commanded to send for Peter to the end he might hear of him words whereby he and his house should be saved; at the depernure of the Angel that brought the message, sent to joppa for him, Act. 10, 7, 8. We count it unreasonable in a man whom we have moved in matter of his own great good, that he neglects it, and are ready to resolve that he shall never be moved in it more for us. It is good (saith jeremy) that a man bear the yoke in his youth; Lam. 3; 27. That corrupt nature be corrected betimes before sin grow strong by habit▪ and it is a great benefit to be accustomed to good from his youth; it will both continue, and be more easy in his age having been 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 wisdom, 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 be free from the heart bitings that are in remembrance of the unprofitableness, or rebellions of the youth. job complains that God makes him to possess the sins of his youth, job 13, 26. Sins pardoned and not remembered any more with God, may return with fearful vision, and make a man forget a while what he hath received from God, in apprehensions of his, majesty and holiness, or in times of great afflictions, or after falls into some fowl sin that brings others to remembrance. Psal. 25, 7. Remember not the sins of my youth, nor my transgressions (saith David) with some conscience of guiltiness though he had received forgiveness; he doth not therefore mention the sins, which he committed when he was a young man, as not being couscious to himself of any new fault, but with this consideration that he began not now of late to sin, but long ago even from his youth he had heaped sin upon sin, and so is bound in a greater guiltiness. Youth is an age of lusts, the affections are then most boiling: 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 sin, as if whatsoever be said to the contrary, the young man will sow his wild oats; Walk in the ways of his own heart, and sight of his eyes: against which he opposeth the remembrance of the judgement to come when all must be accounted for unto God, even every moment of time, how it hath been spent, every idle word: and the condition of the judge considered, to be bowed no way from right judgement, not by fear of any, for he is Almighty; nor by mercy for he is most just; not by error, for he is most wise: and the many witnesses thought fellows in sin, the conscience of the sinner opened as a book wherein all hath been written which hath been dono. The devils which have prevailed in temptation, and then accuse, requiring them of the justice of God unto punishment: the judge himself opening his book of eternal memory, reciting all thoughts and endeavours, and by a divine force reducing unto every man's memory his works, so with marvellous celerity, all and singular be judged at once and together; and then the stability of the sentence not to be revoked for the evidence of the fact, and the efficacy of the judge, with the diffidence of all help. There is no power of resisting, no place of repenting, no time of defending, no faculty of flying, no possibility of hiding, no security of appearing, no utility of satisfaction. That man's nature in youth doth cast up the greatest froth, and then lusts be most violent, it may appear in that David showing the power of the word for the ordering of a man's ways, instanceth in that age as needing the greatest power and strongest bridle: the excellency of the word is it that can frame even a young man to Gods liking in his ways, if he take heed unto it. It is a great honour to be religious from one's youth. Obadiahs praise stood in it, that he feared God greatly, and from his youth, I King 18, 3, 12. Samuel, josiah, Timothee, have their honour in the Scripture in this, that they did timely take the yoke of God's doctrine upon them and continued therein. Age is a Crown of glory when it is found in the way of righteousness, Prov. 16, 31. specially when it is given for a reward of timely and constant obedience: having laid the foundation of a durable estimation when they were young; whereas a sinner of an hundred years old shall dye accursed, Esay 65, 20. And his bones are full of the sin of his youth, and they shall lie down with him in the dust, job 20, 11. They have been soaked, and steeped in naughtiness so as they never turn back again to take hold of the way of life, and dye execrable. The resemblance may be thus, As some filthy disease and rottenness eats into the inward marrow of the bones, that there remains nothing sound in the man: so the sin that a man doth in his youth, so pierceth into, and settles in his soul, that he is altogether filthy, and the guiltiness of his evil led life, like a venomed arrow or a deadly dart in his conscience, and torments him in and after his death with other horrible punishments that in the vengeance of God follow his evil deeds. The glory of young men is their strength, though sometime they want that wisdom which old men helped by experience, yet have they courage of mind and strength of body to do acts of great fame and renown to put things in execution. But in this is the excellency of their strength that when corruption hath the strength of their natural faculties, and the Devil applieth his strength to their corruption, by the power of grace in them they overcome their sinful flesh, and the devil's suggestion. 1 john 2; 14. I write to you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one by the ingraffed word: they abide in the keeping of GOD'S Commandments with notable victories over themselves and the Devil, by Christ that loveth them. The acts of virtue in that age are more excellent in that they have the strength of body and spirit, full of spirits, and full of Spirit. As in E 〈…〉 whose youth made stay for his turn to speak after his elders, yet in his time with wonderful force of Spirit impelled, he speaks so as the elder men hold their peace in fear, job. 32, 15, 18. It may call us to considerration Use. how the Lord hath been with his word in calling us, to make us presently cast away every weight, to remove all bars, and set our souls open for all sins to go out, and Christ to come in and possess and rule us as his will is. If we find it so, to magnify him in the efficacy of his grace, and to comfort our souls that the Lord hath touched our hearts, that we go willingly after him, and flee as doves to their windows, and flow as waters to their place. If we stick still, consider what it is that may cause the withholding of the grace that makes men ready even to admiration. As when Eliah had cast his mantle upon Elisha when he was ploughing, who ran after him to desire him to suffer him to kiss his father and his mother, and he would follow him, asks what he hath done to him, 1 King 19, 19, 20. A wonder to see such a sudden commutation in Elisha that by such a touch he was moved strait way to follow him, that he durst not with out his leave return to bid his friends ●a●●well. If any man think that repentance is accepted at any time, and so never be troubled that the calling yet works not effectually on him; the thief on the cross found mercy to repent, and to be received into heaven with Christ that very day: let him consider that it was one of the wonders at Christ's death, witnessing against his enemies that he was approved of God: Why should it give hope to such as wilfully defer their repentance that it may be ordinary? Who will look for an Ass to speak to the reproof of their master's madness, because Balaams' Ass did so to him once? Inqui●● 〈…〉 ther these thoughts o● 〈…〉 ntance▪ be any better than carnal. To serve a man's turn of God, is not to be evil because God is good, and to abuse his merciful nature. If repentance were certain, yet it is nothing to have been all a man's time or the most part of it unprofitable, and barren, as dead while he liveth? Is it no grief to a man that thinks to be glorified of God, that he hath in this life brought no glory to God? though the thing is true indeed, God hath assured it, that in the day that a wicked man turneth from his wickedness he shall not fall thereby, but he shall save his soul alive. Some I grant are not so ready in 〈◊〉 the commandment given unto them as others, but Christ suffers them not to delay to their destruction. There was a man whom Christ called to follow him, who entreated to stay with his father till he were dead, whom he would not suffer to do so, but to attend upon the quickening of dead souls in preaching the Gospel. And it cannot be denied but the best men have their lets; original Corruption so besetts us that we cannot as we would run the race set before us: worldly ease, pleasure, Profits, will hold us down as burdens upon us. But if we out-wrestle the temptations, cast away every weight, we shall do 〈◊〉 purposing if God 〈◊〉 to run after him; when he makes our hearts larger. But to be▪ so long in deliberating, that the worst motion carrieth men away, and they hold sin against the light of their mind, and strengthen their resolution to withstand persuasions to conversion is full of danger: open therefore whilst Christ knocks, lest he cease and go away in displeasure, and lock up your heart so as it shall not be opened. And received him joyfully. Upon the apprehension of the good will of Christ in offering himself to abide at his house, (a sweet allegory of Christ's habitation in the hea〈…〉 of the faithful) he▪ 〈◊〉 full of joy, with all his heart glad of such a guest. Whence we may gather, that faith receiving Christ brings divine consolation with it, where Christ comes there is joy. So in the prophecy of his coming, Zach. 9, 9: and in the accomplishment, Luke 19, 37. The whole multitude began to rejoice and to praise God with a loud voice. When the people in Samaria gave heed to Philip preaching Christ unto them, there was great joy in that City, which was the fruit of their faith; as of the Eunuches, who went on his way rejoicing, Act. 8, 8, 39: And the jailers who rejoiced, believing in Go●▪ ●ct. 16, 34. Peter joy 〈…〉 〈…〉 th' faith as the fruit of it, joy unspeakable; either because the matter of it is such and so great as passeth faculty of humane speech to express it, not possible for man to utter, 2 Cor. 12, 4. Or for the greatness of the contentment, so as no words can declare it to another what he feels within, as he said before, Wherein ye greatly rejoice. The stranger medles not with his joy; and full of glory, no affliction can destroy it, nothing can frustrate it: it ends not in shame as reprobates joy, it is stable and solid, and is a certain participation of the Lords joy which shall be in the state of glory, 1 Pet. 1, 6, 8▪ All faculty fails for the commendation of it, and itself is the fruit of the Spirit of glory which fails not, but is everlasting joy, gloriously given of Christ. It is one of the marks of a Christian, to put his whole confidence for fullness of felicity in Christ alone, so as to rejoice in him, rejoicing in nothing but in his cross, Gal. 6, 14. In which is the fullness of our redemption. Philip 3, 3. We which rejoice in Christ jesus, and put no confidence in the flesh, ascribe our whole salvation and whatsoever goodgift of virtue or piety, whatsoever a Christian as such rightly glorieth in, unto his only merit. Both just and great cause of joy there is in their ●eceiving of Christ; Abraham that saw his day but a far off yet rejoiced to see it, john 8, 56. And all the faithful before his coming made him their consolation, Luke 2, 25. First, the incomparable excellency in himself is cause of great joy to them that receive him, he is from heaven and above all, such a bridegroom is worthily the joy of the bride, john 3, 29, 31. As his excellency above all other makes him desired being known, it draws hearts to him, when the Church described him, and concludes her description thus: He is altogether lovely, adorning her description with a redoubled exclamation to the daughters of jerusalem: This is my beloved, and this is my friend. They not only justify her passions of love for him, but are themselves in love with him, and inquire after him, with her to join themselves to him; so holds it them to him with delight, who have him, counting him their full felicity. We will rejoice and be glad in thee, we will remember thy love more than wine. Nothing is there in the world that seems not vile to them in comparison of him, Canticles 1, 4. 2. The benefits which they receive with Christ are all matters of great joy. They have him as the first effect of their election, the gift of the love of God wherewith he loved them from the beginning: of this they have abundantly to rejoice that their names are written in heaven, Luke 10, 20. Secondly, the reconciliation and peace which they have with God. So as he is now their God, and all his attributes for their benefit, that they have all parts and numbers of felicity having him, and which is Rom. 5. 11. the highest degree of all glorying, they glory in God. Thirdly, having Christ, they have an everlasting righteousness, the righteousness of God, who being favourable unto man, will render unto him his righteousness, and grant him to be arrayed in fine ●innen, clean and white, for the fine linen is the righteousness of Saints. Revel. 19, 8: Thus is the bride made ready to meet her beloved, unto the solemnity of their marriage, and most joyful embracements. Fourthly, they receive joh. 1, 12. dignity to be the sons of God, a benefit evidencing the love of God beyond all that our thoughts are able to comprehend; therefore the Apostle propounds it with admiration: Behold what manner of love, the Father hath bestowed upon us, that we should be called the Sons of God. 1 john 3, 1. Behold, sometime in plieth experiment with pleasure, with joyfulness and alacritie● of mind, it calls upon us to apply our mind to weigh and look duly into the greatness of the benefit, that being perpensive we might come to a right prising and valuation of the blessings it contains, to conceive some singular sweetness of God's favour, affected therewith unto rejoicing, we may study to walk worthy of God. They have the nature of God, borne nor of blood nor of the will of the flesh, nor of the will of man, but of God, john 1, 13. They have access to God, a singular privilege, adduction into his presence by one Spirit; Ephes. 2, 18▪ Who makes requests for them according to the will of God, Rom. 8, 27. The sons of God are led by the Spirit of God, who works their works in them, and produceth their pleasant fruits, exciting and confirming their will for good; quickening, and comforting them, preserving and increasing the life of God in them, causing strength to grow in their souls to victory over the world, their standing in grace after all assaults; and so is the Spirit of glory resting upon them, 1 Pet. 4: The earnest of salvation with eternal glory. They have interest in God for his special providence, as David claims, I am thine save me, Psalm 119, 94. The Church, Esay 63, 16. Doubtless thou art our Father, thou O Lord art our Father. 19 We are thine. So his eye is over them, Psal. 33, 18. He withdraw es not his eyes from them, job 36, 7. He that toucheth them toucheth the apple of his eye; he loveth them with the same love wherewith he loveth his own Son jesus Christ, john 17, 26. They have their right unto and dominion over all things restored; all is theirs with Christ, whom God hath appointed heir of all things, and they coheirs, to inherit all things with him, Rom. 8, 17. 1 Cor. 3, 22. Revel. 21, 7. This is no small part of the joy of their faith, that whether they be things present or things to come, all are theirs. Seeing Christ received by faith brings such matter Use. of joy, it is to their reproof who have him and his blessing constantly offered, yet receive him not. 1, It is indignity offered to Christ, whom they refuse. 2. It is the wronging of their own souls, Prov. 8, 36. He that sinneth against me, wrongeth his own soul; all they that hate me, love death. Infidelity is two ways considered, First of mere negation, as in them who never heard of Christ, called infidels, of not having the faith, which is a punishment rather than a sin. Such are damned for their sins, because no sin can be pardoned but by faith in Christ; but not for not believing in him of whom they have not heard, john 15, 22. Rom. 10, 14. Of contrariety of faith, when men reject Christ, will not receive him, the will standing in opposition to the hindering of the minds assent to the truth, resisting both interior instinct and exterior preaching, whereby Christ with his saving power is offered: This hath the reason of sin and condemns men, makes them guilty of the body and 1 Cor. 11. blood of Christ, in an unworthy rejecting of him. john 1, 11. He came unto his own, and his own received him not, john 5, 40. Ye will not come to me that ye might have life. 43. I am come in my Father's name, and ye receive me not. Some profanely set light by him and his grace, as Esa 〈…〉 despised his birthright in comparison of a morsel of meat, Heb. 12, 16. And they that were called to the marriage Supper of the king's son, set light by it, for their worldly advantages, Luke 14, 18: with one consent making excuse: and when they fear that his presence will be any loss in their temporal state, they wilfully reject him, as the Gadarens for the loss of their hogs, and show a notable unthankefullnesse, offering vile indignity to Christ, in preferring and redeeming base things with a wilful loss of him and his salvation. So they wrong their own souls, as the rich man that had his whole and full portion in good things in his life time, and cast away his soul, Luke 16, 25. Some love darkness so as the light is hateful to them, because it discovers the evil of their works, which they are not willing to accuse themselves of, and come to the sovereign remedy of their souls to be healed. This is condemnation, the j●st cause of their perishing; not that they are in darkness, ignorant of the way of salvation, nor that they are in sins, for Christ helps both; he is the light of the world, that whosoever believeth in him shall not walk in darkness, but shall have the light of life; and he came into the world to save sinners. But that the light being come into the world, they love darkness rather than light, and the cause is that their deeds be evil. They have an evil conscience and will not be cured, they worthily perish without pity: the love of their vices keeps them from embracing the fountain of virtue. They are withheld by a most wicked cause from yielding themselves to so gracious a remedy: As they justly are damned, that had the truth which saveth, but loved it not, having pleasure in unrighteousness, 2 Thess 2, 10, 1●. In not receiving Christ they are grievous unto God, who hath given this record of his Son, that he hath given eternal life unto the world, and that life is in his Son: and whosoever hath his Son hath life. They that receive not Christ upon this record of God, give no credit to him & so blaspheme him to be a liar, 1 john 5, 10: Fearing lest they should be deceived in resting upon his promise. To derogate faith from the Gospel in which Gods truth and faithfulness is chiefly set forth, when men spoil him of the honour of his truth, what leave they remaining to him? Light of nature teacheth that God is the prime verity, truth itself, and so is to be believed in whatsoever he avoucheth to be true; whatsoever he testifieth of his Son, all that have notice of it are bound to credit. God hath testified that Object. Christ is the life of the world, that there is not salvation in any other: this record I am bound to believe with an historical faith; but where hath he said that he is my life? that requires an inward testimony, which till I have received, I seem not to wrong God. I must first have his record, before I be guilty of not receiving it. There is a double act of Answer. faith, direct, which is my receiving Christ that I may be saved, committing my soul to him to deliver me from death and to restore me to my lost happiness, which is called faith of adherence. This I am bound unto by the exterior record which in the Gospel God hath given of his Son: 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 Son unto life. The holy Ghost convinceth the world of sin in the ministry of the Gospel, because they believe not in Christ, john 16, 9 Not only that all the world out of Christ are in their sins, but that this is a sin (which they had not before they heard him preached to be the Saviour of the word) that they believe not in him for justification from their sins, john, 15, 22. There is also an act reflex, which is called faith of evidence, which is, to be assured of my salvation upon the inward testimony of God in myself, the evidence of his grace in me; that I do indeed believe and am converted from sin to holiness; that I have the witness of the water and blood in me, of regeneration and justification by Christ: we know that we have passed from death to life, because we love the brethren, 1 john 3, 14. I have written these things to you that believe on the name of the Son of God, that ye may know that ye have eternal life, 1 john, 5, 13. The first act of faith is without experience before it, but the word which we have received as the word of God, works in us that believe, and so we have experience, to an increase of our faith. It is to their reproof that though they subject their hearts to the Commandment of hearing Christ, and believing in him, and labour to work the work of God in believing in him whom he hath sent; yet sensible of their unbelieve, and fearing lest it may hinder the good which they desire, do go on unchearefully. They consider not, that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindness in the earth and doth therein delight, jer. 9, 24. And how mercy pleaseth him where men Mich. 7, 24. Esay 30, 18. will give place to it, waiting that he may have mercy on them, his pleasure being in them that wait on his mercy, Psal. 147, 11. And how he cherisheth the least beginnings of faith when it is as a smoking flax, or bruised reed, Math. 12, 20. & how readily Christ apprehends us when we though weakly lay hold on him. They observe not the change wrought in them, and the spiritualness 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 joyful. They mark not how that little faith is militant, and gives not quiet settling to unbelief in the heart, but dislikes and mourns for it, when the arguments and appearances against their faith are such as they can scarce clear and answer. But joy is sown for the upright in heart: the mourners in Zion shall be comforted. Only let such as seek the Lord be exhorted to rejoice, Psal. 105, 3. Be joyful all ye that are upright in heart, Psal. 32, 11. Taste the sweetness of the Gospel, the savour of it is quickening, 2 Cor. 2, 14, 16. To rejoice in Christ is a duty, Philip. 4. It is also a promise, john 16; 24. It is the end of the Gospel that in the blessed fellowship with the Father and his Son jesus Christ, and all the faithful, our joy might be full, 1 john 1, 3, 4. The Apostles care was even in the greatest persecutions to finish his course with joy, Act. 20, 24. Intimating that no heaviness should hinder the cheerful living, and dying to the Lord, of them who have consecrated themselves to him. The believers are said to walk in the consolation of the holy Ghost, Act. 9, 31. It is their privilege above the world that they have in Christ's stead the Spirit to be their comforter, john 14, 16▪ 17. They have the Father, the God of all consolation, who hath given us that believe everlasting consolation, 2 Cor. 1. 3, with good hope by grace, 2 Thess. 2. 16. And the Son they have, whose consolations are answerable to their tribulations for him 2 Cor. 1. 5. Heaviness may be irregular even in godly men subject to passions: our Saviour reproves his Disciples for suffering sorrow to fill their hearts for that which if they had well considered it, should have been their joy, john 16, 6, 7. He blamed something the sorrow of his mother when she found him not in the company, because ignorantly, and ere she was aware, she set herself against God, Knew ye not that I must go about my Father's business? It may be disagreeing with the season, which in the occasions it offerres calls to joy, Neh. 8, 9, 11, 12. It may be unblamable that it is not governed by judgement; the thought of foolishness is sin, and that foolishness that comes out of our heart desiles us, Mark 7. 22. Grief and thought taking is reproved from the unprofitableness of it. It belongs to prudence to order the affections so as they stir not without good reason. It may be unblamable for the hurt of it to the body; a merry heart doth good like a medicine, but a broken spirit drieth up the bones. An heavy heart draws back the spirits, and consumes the moisture: and to the soul, heaviness in the heart of a man makes it stoop, depresseth it as it were out of his place, Prov. 12, 25. By the sorrow of the heart the spirit is broken, Prov. ●5. 13, A man enjoys not himself, the spirits are so dulled as a man hath not perfect use of his senses. Christ's Disciples failed of their duty about enquiring of the state of Christ foretelling his departing from them, None of you asketh me whither I go, but sorrow hath filled your hearts, john 16. when Moses brought a comfortable message to the people of Israel, concerning their deliverance, they harkened not to him for anguish of spirit, Exod. 6, 9 It is required in God's service, that as it is with reverence in respect of God's majesty, so with rejoicing in his favour, it is with more strength of spirit: The joy of the Lord is your strength, Neh. 8, 10. Recollect the heart therefore to itself from the evils that provoke it to passion, reproach it for offering indignity to Christ in such dejection; Why art thou cast down O my soul: why art thou disquieted within me? O trust in God, I shall yet give him thanks for the help of his countenance; ●●ould not our whole life be the keeping of a feast to the Lord in sincerity and truth in remembrance 〈…〉 of that great deliverance by Christ our passover sacrificed for us? 1 Cor. 5, 7, 8. To exhort them that have received Christ with joy, to maintain their joy. The cause remains still, and it is a note of the house of Christ to hold fast the confidence and rejoicing of the hope firm unto the end, Hebrews 3, 6. God hath given everlasting consolation through grace, and the Commandment is, Rejoice in the Lord always. 1. Digest well the promises, they quicken. 2. Forget not the consolation, whether against miserable or sinful infirmities. 3. Remember the words of Christ spoken to this very purpose, that his joy might remain in us, john 15, 11. 4. Draw waters with joy out of the wells of salvation, constantly exercising faith in Christ; and draw benefits out of him as a never failing fountain, with such refresh as the thirsty receive water. 5. Take heed to the conscience that it be not offended with sin fight against the light and peace of it: wounded it interrupts the joy, but kept clean, it is a continual seast. For warning to such as Use 4. receive the word of Christ with joy. To take heed of deceit, lest the cause of their joy be not Christ received, but some fantastical apprehension. As some receive Christ and perceive not with joy that they have recceived him. As a sick man receives nourishment by his meat, but feels it no● by reason of his malady; so some that taste the word to be good, receive not Christ: the Gospel hath a sweet savour, but it is with the perishing of some that regard not to receive the good of the Gospel. The joy of Christ received, and the joy of the temporizer differ in kind: That is, the joy of the Lord it comes from heaven, wrought by the holy Ghost Nehem. 8, 10, Rom. 14▪ 17. 1▪ Thess. 1, 6. As God is love, so is he joy, joying in himself, the Father joying in his Son, Prov. 8, 30. The godly nature being communicated to them that receive Christ, they have this godly joy, the holy Ghost sanctifying and governing their joy: the joy of the temporizer, is carnal, of his own moving, not by the Spirit: he hath ●ot the new creation, it is therefore but a fruit of the flesh, which may appear in their destitution of grace in other things, which shows them to be natural not having the Spirit. They differ in the matter or object of the joy. The true receiver of Christ, joys in him and the benefits by him, as he knows he hath them present or in hope. Philip. 3, 3. We rejoice in Christ jesus, Philip, 2, 1. If there be any consolation in Christ: consolation of being in Christ. My beloved is mine and I am his, that is the joy. They rejoice that by Christ God's love is turned toward them, and that God is theirs: they glory in God, Psalm 44, 8. Rom. 5, 11. They delight themselves in him as their full felicity, it is the true sauce that gives a good taste to the benefits which God bestows upon them, which they take as so many records of their salvation, testimonies that the Lord is their God, which is their exceeding joy, Psal. 43, 4. In whom they encourage themselves in all distresses, 1 Sam. 30, 6. The joy of the temporizer is partly of his new knowledge of the great things of the Gospel, or conceit of liberty from the fearful effect of sin, of selfelove desiring not to perish, but to dye the death of the righteous. The savour of the Gospel is sweet to him, and delights him; but he is never perfumed as the faithful that come out of the world unto Christ, as with myrrh and incense, and all the powders of the Merchant; which ascends like pillars of smoke, Cant. 3, 6. They differ in effects, the faithful rejoicing in Christ, whom they receive of God as the gift of his love unto them unto salvation, love him again for his love, 1 john. 4, 19 And receiving him as the pledge of all promises in whom they have their certain fulfilling, they trust in GOD, their faith and their hope is in him, 1. Pet. 1. 21. and rejoicing in him as their redeemer, that gave himself for them, they are so wholly 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 turns to pride, looseness or some perverse effect. And received him joyfully, As he received Christ into his heart, so into his house with cheerfulness; which may be for our instruction, to receive Christ in his members and in his servants willingly and gladly, loving Christ in strangers, specially being such for religion, we must use hospitality towards them without grudging, 1 Pet. 4, 9 The Apostle requires that Christians be given to hospitality, that they follow it, Rom. 12, 13. Which requires study and diligence in exercising it. Heb. 13, 2, in saying, Be not forgetful to lodge strangers, it implies a mindfulness of the duty, so as not to become more remiss in the accustoming a man's self to it. 1. Though this be sometimes a part of magnificence and is the work of rich men, yet it is most a fruit of love, and mercy, which is to be done with cheerfulness, 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 ye took me in, verse 40. In as much as ye did to one of the least of these my brethren ye have done it to me. 3. Cheerfulness in their entertainment rejoiceth their hearts, quiets their affections. Philem. 7. The bowels of the Saints are refreshed by the brother, when they are in fear either to want or to be cast upon unbelievers, or sadly suspect they shall be counted a burden, and find such fellowshipe of the Spirit, such compassion and mercy: the comfort of the love they perceive, and voluntary subjection to the Gospel of God doth refresh them greatly, which love they make known before the Churches, 3 john, 6. As he that eats the meat of him that hath an evil eye, though he bid him eat and drink yet because his heart is not with him, hath no pleasure in his sweet morsels, but is more grieved at his churlishness than comforted with his provision. God rewards this cheerful 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 he promiseth, if thou bring the poor that are cast out, into thine house, the glory of the Lord shall be thy reward: to bring them in is more than to take them in upon entreaty, Esay, 58, 7. The smallest gift given of love, a cup of water, of cold water to the least of those that belong to Christ, to a Disciple, in that name, shall be rewarded, Mark 9, 41. Which is not simply affirmed but with an asseveration for more assurance: and this excellent virtue of hospitality hath greater promises according to the quality of persons, which in Christian love received, are entreated 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 danger may be in receiving the teachers; therefore our Saviour gives the greater encouragement, saying, he that receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward: to receive him in the name of a Prophet is to receive him as a Prophet and because he is one, so honouring Christ in his servants, and specially in them that are specially near him in place and employed about his kingdom, not only shall he receive a Prophet's reward actively, that which the Prophet gives, as the knowledge of the truth, the opening of secrets of God's kingdom; but passively, the reward which God gives with respect to the dignity of the person on whom the benefit is conferred: or as a furtherer of the Prophet's work, a help to the truth which he preacheth, giving such reward as he gives the Prophet: as if he had the office of the Prophet and executed it, as 1 Sam. 30. 24: As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff. It serves to reprove the hartlesnesse of Christians to Use. to this duty of receiving CHRIST to their houses, in such as pertain 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 fear to be persecuted with them, because iniquity shall abound Ma●. 24, 12. the love of many shall wax cold: so held with corrupt self love that they dare not help Christians in their trouble lest they should be counted like them, this is in a degree to forsake the cause of Christ, and to be ashamed of him. They had need be prayed for, as the Apostle forsaken in his first answering at Rome prayeth for them that failed him, 2 Tim. 4, 16. God preserveth some in safety 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 he who pondereth the hearts understand it, and he who preserveth thy soul doth not he know it? etc. To move to this duty, it may help that we have examples commended of the practice of it, Gaius the host of Paul, and of the whole Church, Rom. 16, 23. This is a singular commendation that he received Christians coming from every place, to his house and table. Phebe he gives a great praise of for her hospitality to him and many other, and in thankfulness requires the Saints at Rome to assist her in whatsoever business she hath need of them, as a thing becoming them, Rom. 16, 2. It is the praise of Lydia that she constrained Paul and Silas to tarry in her house, and of the jailor that setting aside the fear of the governors, he brought them into his house and washed their wounds and set meat before them, Act. 16, 15, 34. And of that old Disciple Mnas●n whose love unto this work to lodge Christ's servants was still fresh, Act. 21, 16. 2. Our houses with ourselves and all that we have we owe to the Lord, therefore should they be open to him, it was enough to say, The Lord hath need, Luke 19, 31. If in his, he need our house, how can we deny him? let him have it with all willingness. We know not what may come to pass in the earth, Eccles. 11, 2. The wise man reasoneth for giving to the poor thus: give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. Give liberally, give to many: it is said of the just he disperseth abroad, and is as he that soweth, that casteth his seed at his right hand, and at his left; the reason, the uncertainty of things, death may come and then the seed time is past, a man cannot help whom he would: or it may be he that is able now may want, and he that wants now may be able to help him that in his need hath been helpful to him. God ordereth it so that he that watereth shall have rain, and with what measure men meet unto others it shall be measured unto them again, Luk. 6. 38. We have here no stable or fixed seat, we are or should be prepared to leave our houses and all we have in case of confession, therefore to receive the● have already done it. It is perpetual infamy to Di●●rephes that himself received not the brethren, and more, that he suffered not those that would. It must be true hospitality, not to keep open house with a table plentiful furnished for any how vile so ever, which is expressly forbidden, 2 john 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 only but heretics that spread their heresies are to be rejected; we must have no fellowship with their unfruitful works of darkness, not only not invite them, but if they offer themselves decline them: Depart from the foolish man in Rom. 16. 17. whom thou perceivest not the lips of knowledge: hear no more the instruction that causeth to err from the words of knowledge. We must put a difference indeed between an heretic convinced, that sins being condemned of himself, and one that yet may be won. But receive none such to house in favour of his heresy: That is to be partaker of his evil deeds; nor converse with him, salute him not, with danger of being seduced: evil words, or evil conversings corrupt good manners, 1 Cor. 15, 33. Or with scandal to the weak. But if he be in extreme want, we must consider that he ceaseth not to be our neighbour, therefore we may for his relief receive him to house, or exercise other works of mercy to him, taking heed still of sin, of appearance of sin, and of the danger of it. We must abhor to be partakers of his evil deed, in doing any thing to further false doctrine, or hinder the doctrine of Christ. Bid him, not God speed, may seem to be against civility, but it is a discountenancing of false doctrine, as the Prophet did the Idolatry of jehoram, of whom he saith, he would not have looked toward him; and a preserving of a man's self. 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 business, and so consent and cooperation in some sort; and so indaungering as to fellowship in sin, so in his punishment: As he that receives a true preacher of Christ in that name, furthers his good work, and is partaker of his reward. Not that such diligent choice should be made of them we receive to house, that none but true, godly, good Christians should be received. There is certain reward to them that receive a righteous man in the name of a righteous man: so though he be an hypocrite yea a reprobate, if he come in the name of a Disciple of Christ and in that name be loved and entertained. We are to do good unto all, even men that are evil, are to be alured by benefits, and recalled to a better course. The office of hospitality is not fulfilled in communicating our meat, drink, house, and things pertaining to the refreshing of the body, but in mutual edification, sweet words, that it may be understood that the beneficence is done to the honour of Christ. v. 7. And when they saw it, they all murmured, saying, that he was gone to be g●est with a man that is a sinner. This is the event which this work of so great mercy and love had among the multitude, they murmured, enlarged by the universality, they did all so, declared by the cause a mistaken ground, that it agreeth not with holiness for an holy man to be upon any occasion, a guest to a sinner. An other mistaking there was, that counted Zacheus a sinner, who was now returned to innocence. To murmur is so to dissemble the voice, as also to let loose the bridle to a petulant tongue, to oppose one's self to some body, yet not openly to set upon him, but to condemn secretly what the murmurer reproves not to his face, commonly whom he bites with a poisonful tongue: or it is an inordinate affection, arising of impatience in adversities, or of an evil interpretation of other men's works or deeds. This is the event of well doing, of good actions; in some, they are grudged at, meet with evil constructions, are evil thought of, and evil spoken of. This event befell the actions of him who did all things well, and nothing amiss. Luke 5, 30. Why do ye●●ate and drink with Publicans and Sinners? Math. 9, 1●. Why eateth your Master with Publicans and Sinners? It carried a show of ingenuity and simplicity, 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 hear him, the pharisees and Scribes murmured saying: This man receiveth sinners, and eateth with them. Malicious hypocrites misliked and spa●e evil of what Christ spoke or did, how true and profitable soever. He kept company with them to lead them from their sins to righteousness, and it was so plain that it could not be denied; but being envious they misconstrued and misliked that which was well done. Simon the Pharisee though no proud contemner of Christ, nor sworn and violent enemy to his doctrine, yet ignorant of the office of Christ that he was sent with the grace of reconciliation to save that which is lost, he is offended that a sinner is gently received, who in his opinion was to be expulsed the company; and thinketh in himself that Christ is not so much as a Prophet, because he knew not (as he thought) what manner of woman it was. To suffer as evil doers even for works of grace, is incident to gracious men, 2 Tim. 1, 12. David's enemies were moved against him because he followed goodness: only hurt him for that cause that he would live godly, Psal. 38, 20. His benefits towards them could not overcome their malice, but they requited him with injury. The Apostle puts the case: Who is he that will harm you, if ye be followers of that which is good? 1 Pet. 3, 13. He that studies beneficence and bestows himself in demeriting others, one would think should so●●en iron minds, and Experience teacheth that they that govern their tongue, love peace, hurt none, but apply themselves to do good to all as they can, are less obnoxious to the injuries of wicked men: but when the quarrel is religion, than humanity is laid aside, & they that will live according to the doctrine of Christ godly, shall suffer for righteousness. Not only evil men that are murmurers of destinate malice, but even good men of some weakness either in judgement, as they of the circumcision that contended with Peter about his carrying the Gospel to the Gentiles, and eating with them; or of some envy may mislike some good actions, as josuah misliked and would have had it forbidden that Elded and Medad prophesied in the Host, Numb. 11, 28, 29. It may be that some man of an evil mind may grudge at a good work under a fair pretence, and deceive some well meaning men and lead them into some murmuring. As is thought of judas, out of covetousness grudging at the cost in the ointment poured upon Christ, as waste, which might have helped many poor people if it had been fold and given to them; that others of the Disciples were so drawn to mislike it and murmur, Mark 14, 4, 5. Math. 26, with john 12, 5, 8. Some murmurers are said to speak evil of things they know not, a mad boldness not fearing to condemn things that exceed their capacity: It is of prostitute ignorance arising of an evil disposition to show some pride and petulancy, to speak evil of things they understand not, assenting to the conclusion without knowledge of the true cause. In doing our duty we Use. must be content with God's approbation, it is enough that we are allowed of God though we desire also to manifest ourselves in the consciences of men: our resolution must be to show ourselves the servants of Christ in good and in evil report; when men speak well of us, and when they dispraise us, we have one Lord to whom we stand or fall; if we do of faith what we do particular and universal, we please God, and have a good conscience, and the fruit of our righteousness is peace, the effect thereof quietness and assurance for ever, Esay 32, 17. Neither shun nor cease to do good though men of ignorance or ill affection be offended. We must labour to be without offence, not only to give none, but to take none to make us weak, fall, or go back. Two things help to this, light, and love, He that loveth his brother abideth in the light, and there is none occasion of stumbling in him, 1 john, 2, 10. To love one's brother is to be of a mind well affected towards him, showing it in benevolence, and beneficence, according to his power, and that for Christ's 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 testimony not only of his being but abiding in the light, persevering in it. And this light and knowledge of God's Commandments so guides him, that he goeth on his journey to heaven which he hath undertaken with expedition, without offence or hindrance: and love in his heart carries him with respect to the whole law, that the Apostle saith, he that loveth another hath fulfilled the Law, whatsoever Commandment there is, it is comprehended in this saying, namely: Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour, Rom. 13, 8, 9, 10. Charity behaves not itself unseemly, seeketh not her own, thinketh not evil, etc. 1 Cor. 13, 5. And it is to be observed that he doth not say, there is no scandal to him, but there is no scandal in him. Though many scandals are offered of the world to him that loves his brother: none peirceth into his mind, or is so in his mind whereby he is hindered from leading his life friendly and peaceably with his neighbour. He so far offends not, and is not offended as he hath light abiding in him and walks in it: but because he is but in part taken out of the darkness, and his love is not perfect; therefore in respect of the remainder of ignorance and selfelove unsanctified, he offends and takes offence, stumbles in many things: but as his knowledge increaseth and his holy love, so he is more pure and without offence: for which the Apostle prayed for the Philippians, that their love might abound still more and more in knowledge and in all judgement, that they might be sincere and without offence till the day of Christ; that they might hold on a constant course in their purify without stumbling: this is one great part of their felicity that love God's Law; nothing shall offend them, Psal. 119, 165. Most great tranquillity, and true security. 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 be inquired 1. who is a sinner or in their account such. 2. whether it be a sin to have fellowship with them? A sinner in their account was one of prostituted wickedness, living, and taken in notorious and manifest sins, for which they were excommunicate out of the Synagogue; and the Scripture saith some thing to this purpose: in degrees of sins it seems more to be a sinner than to be ungodly, 1 Tim. 1, 9 1 Pet. 4, 18. Where shall the ungodly and the sinner appear? Psal. 1, 1. Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners; of the Sodomites 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 design any wickedness though never so vile; therefore they that sin with impudency are said to declare their sins like Sodom Esay 3, 9 So they began to be called sinners which fell, not of ignorance or weakness, but did evil of destinate malice, without all reverence of God. 2. Who offended not in some lesser error or fault, but lived in heinous wickednesses. 3. Who fell not once into such sin, but by frequent acts acquired an habit, exercised in evil, it was as their certain kind of life. 4. When they committed their sins not in secret, but so manifestly and notoriously as men of ordinary honesty abhorred them. Hence by little and little followed that Pharisaical persuasion, that they which were not desiled with such notorious sins, were just even in the sight of God; of which men Christ saith, he came not to call the righteous, Math. 9, 13. Such as in a lofty and proud mind with trust of carnal works, thought themselves righteous, and despised others, Luke 18, 9 And so was there a distinction of hypocrite and sinner; the hypocrite having some seeming righteousness, precious with men, but so desiled with a filthy heart, that GOD who knows it abhors it, Luke 16, 15. But a sinner taken generally is every one that is not in Christ. So as he is still guilty in his conscience, his sins are imputed and are upon his own score, as his debts not discharged, There is sin remaining and sin removed or transient. john 9 41. It is remaining when men do not come to Christ. The Spirit convinceth the world of sin because they believe not in him; that they are yet in their sins, because that which unites men to Chrst, faith in him they have not, and so remaining divided and separate from him, sin reigns in them. john 16. 9 Sin transient not only in respect of act, but concerning guilt and punishment is, when men know their sin, and betake themselves to Christ that they may be justified in him, they have forgiveness of all trespasses, so as they are not the faults and sins of that man, God hath received in Christ a full satisfaction, and counts himself to have no wrong by him, puts away his anger and loves him freely. He is the Lamb of God that takes away the sins of the world, john 1, 29. Whatsoever alienated God from man he takes away by the Sacrifice of his death. A sinner is he who is not sanctified; a Saint and a sinner stand in opposition, a good man and a sinner, Eccles. 9, 2. a sinner is but flesh, Gen. 6, 3. john 3, 6. And in the flesh there dwelleth no good thing, they that are in the flesh cannot please God: nature is wholly corrupted, so as men are by nature children of wrath; not by nature created in the first man, but as he corrupted it and is now conceived in the carnal generation, in our first birth we bring with us such a nature as is altogether sin, Psal. 51, 5. I● sin did my mother warm me. But he is no sinner which is borne anew, though he have sin in him, he is just and good, compared with them that are in the flesh; and by inchoation he is a new creature; old things are passed away, he hath the godly nature, the seed of God abides in him: he is in the number of Saints to whom the kingdom of God is given, whose king is the Lord, Revel, 15, 3, Thou king of Saints. A sinner is he that commits sins ungodly, such are called ungodly sinners, jude 15. To commit sins ungodly is not to commit sin of infirmity, which befalls the Saints on earth, in whose hearts is God's Law: but either deceived by ignorance, or when the temptation is so strong that the will is overcaried, and the affection in the corruption of it violent against their regenerate will and affection, they do that which they would not, but hate. But it is to sin out of the full maliciousness of the will; the heart destitute of all godly fear to sin, the hart works iniquity, Esay 32, 6. As it was in judas his sin so committed as could not agree to any that had his heart endued with heavenly grace, there fore he is excepted in the testimony that Christ gives of cleanness to his Disciples: You are clean but not all, for he knew who should betray him. Peter Christ knew would deny him three times, yet he is pronounced clean: He wrought no such thing in his heart, his purpose and love to Christ was against it; and so in the rest of the Disciples that were to fly from him and leave him alone, they were over-taken with temptation, the corrupt fear of man prevailing against the fear of God, which was true but weak in them. To him our Saviour saying, That which thou dost, do quickly, discovered the study and meditation of a perfidious mind, most intensively rolling and labouring of a wicked treason against his good Lord, john 13, 27. He sins ungodly that neither doth good nor loves it, hath no heart to internal piety and justice; loves sin when he forbears to do it: is alienated from righteousness, is the servant of sin, Rom. 6, 20, And of corruption, 2 Pet. 2, 19 Addicting himself to sin, making it his Lord, subjecting himself with all his heart, to fulfil the lusts of it, yielding his members as servants to uncleanness and to iniquity, unto iniquity, to do the works of unrighteousness. He is not a sinner that purgeth himself in a study of purity, 1 john 3, 3. It is opposed to the committing of sin, v. 4. That effectually resists sin with a double war, defensive to preserve himself from the hurt of it, 1 john 5, 18: And invasive to overthrow the kingdom of it altogether and bring it to nothing, that the body of sin may be destroyed: that walk not after the flesh but after the Spirit. Every man's life is a certain way, unto which is fixed a 〈…〉 certain scope and end; when all things are of the flesh & are referred to the flesh, the flesh the rule & scope of life with those things that belong to it. One may be said to walk after the flesh, though he do some things by occasion which seem to pertain to the Spirit. But in whose mind and intention the Spirit hath vigour, that this purpose and course or institution of life depends thereupon, he may be said to walk after the Spirit, though sometimes some things are incident which seem to resemble the disposition of the flesh rather than of the Spirit; yea sometime the flesh appear more than the Spirit, when the mind in a kind of general motion of the true faith ●ends unto God, in particular causes there is somewhat which hinders the light of it, and he too much more than is meet is indulgent to his affections, and addicted to his own wit, 1 ●or. 3, 3. It is one thing to walk in sin, it is another to fall into sin, when his walk is in the light of knowledge and faith; as it is one thing to fall into the mire, another to through ones self into it and with pleasure to wallow in it: in that there is a hard necessity of sinning through frailty, in this there is a certain and destinate will. The dominion of sin stands in assent and works, but then the assent is not only antecedent but consequent; the work not broken off but continued, where consent is given by infirmity, which repentance forthwith breaks off: sin reigns not, when that which is done is by and by condemned, and that it may be done no more, suit is made with godly prayer; and the mind called to reason hates itself and its deed, greatly desiring to be unburdened of the burden of infirmity. The reign of sin is which addicts the whole man unto the service of it. But where the Spirit of God works and succeeds, not always to the preventing of sin that it be not done, yet to saving repentance after it is done, makes to profit still more to a will of not sinning: not excusing a man's self that he sinneth with the flesh not with the spirit, but greatly accusing himself, & lamenting that the flesh is not subject to the spirit. Not by compulsion of judgement, which may be in sinners who see better things and approve them; the Devil himself is not ignorant that virtue is better than vice, yet loves vice more than virtue; but where it is of propension, of will and study to be better. Not the horror of punishment but the loathing of sin which is not their pleasure but their burden, there sin hath no dominion though in the conflict a man carry away sore wounds. To the second, their quarrel, because he went to be a guest with a sinner: whether all fellowship with sinnors Q. be sin to a godly man? It is not sin absolutely A. for a godly man to have fellowship with sinners: by the example of our Saviour who resorted to the feasts and dinners of sinners, to take opportunity of converting or convincing them; as when he called Matthew, and he made a great feast for him, he refused not the fellowship of Publicans at table, Luke 5, 29. So when Simon the Pharisee bid him to dinner, desired him that he would eat with him, he went into his house and sat down to meat, Luke 7, 36. He went into the house of one of the chief Pharisees to eat bread on the Sabbath day, Luke 14, 1. This was the wonderful love and humanity of Christ, that though they were the enemies of the truth, yet to the end that he might win them, he thus condescends to 〈…〉 e taking all occasion to bless and do good. The Apostle leaves it free to a Christian to go to an infidels house to feast if he be called and invited of him, 1 Cor. 10. 27. The fellowship of the table is a symbol of love and friendship, and conserveses humanity: only he makes it so one of those things that are lawful, as it is by circumstances to be deliberated of for expedience and edification; whether it be safer to avoid danger and scandal, to tarry at home; or whether there may not be hoped for some fruit of going, and that without offence. 1. There must be consideration of the party, whether he be well grounded in knowledge, confirmed in faith and godliness, or ignorant and weak: if they be strong and able to maintain the doctrine of truth and convince the falsehood, and they be left free without being compelled to any of their unlawful ways, they may use the fellowship of sinners. 2. They must look to their motive or impulsive cause, that it be love to their salvation and Christ's kingdom, and to their end which is the same in forbearing their society, and their using of it that they may come to repentance. 3. They must teach those sinners with whom they are so conversant, and be working upon them for faith in Christ jesus and repentance towards God, not leaving off so long as they have fellowship with them. Our Saviour enjoined one whom he had cast many Devils out of (though he prayed him that he might be with him) to go home to his friends and tell them how great things the Lord had done for him, etc. And he did it with fruit, all men did marvel not with such an admiration as useth to hold some, of things which they approve not, but admiration with praise; and it is likely either a fruit of faith or some beginning of it, he published the name of jesus, the Gospel concerning him, and that confirmed by such a miracle in himself, which was the wonderful mercy of God that being so unworthily rejected of the Gadarens, though he forsook them himself according to their desert, yet he sent them one more acceptable than himself among them, who prevailed with such an ungodly people. All men have not one hour appointed them to believe, some fruit comes at length. 4. It is most convenient that they show themselves friendly, gentle, loving, well deserving of them with whom they so converse; it much avails to receive the truth when it is persuaded he loves. And therefore they must not have their conversation with them for their own gain and profit: but with respect merely of winning them to Christ. When it appears there is no hope of that, if they show themselves obstinate in their evil, and give just cause of despair of their amendment, than we are to forsake them and have no fellowship with them further than necessity of life enforceth, either if they be extreme sick and cannot be helped but by our travail, or if we ourselves were in such necessity as we were not able to get things needful for our sustentation by any other means than among them: also for buying & selling things necessary for life, in such things as civil states and conditions do require. 5. During their conversing with sinners they must have a great care of their life that it to be holy and just, practising such virtues as in their light are commendable, Philip. 4, 8. It is said of the Christian wife that she may win an infidel husband by her conversation. They hold out the word of life Phil. 2. 15, 16. and shine in the beams of God's holiness, as lights in the world, in the midst of a crooked and perverse Nation, blameless and harmless, sincere and as the Sons of God, without rebuke. And they must have no fellowship with their unfruitful works of darkness, Eph. 5, 11. Seeing they are light in the Lord, it is not meet either for them or him in whom they are made light, to communicate in the works of darkness, either in deed or word or heart. 2 Cor. 6, 14. What fellowship hath righteousness with unrighteousuesse, what communion hath light with darkness? v. 17. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Against this communicating in evil David prayeth, Psal. 141, 4. Incline not my heart to any evil thing, to practise wicked works with men that work iniquity; let me not eat of their delicates, neither by fear of danger overcome, nor by their delicates enticed, let me do any thing that may offend thee. Such fellowship is forbidden whereby we are infected, or the wicked confirmed in their wickedness, the weak offended, or the name of God blasphemed. To the first, Prov. 13, 20. He that keepeth company with fools, shall be broken or shall be the worse: evil communications corrupt good manners, 1 Cor. 15, 33. To the second: That when they would have ●●red Babel, and she would ●ot be cured, they must forsake her. An Heretic after once or twice admonition, sufficiently convicted, avoid: a brother abiding obstinate and and impenitent after all means of cure, count as the jews counted the heathens and Publicans, but that as a medicine to one in whom it may be supposed there is life; that they may have their flesh that so did oppress the spiritual life, destroyed, that the spirit may be saved, that they may learn not to do such things. It is a real 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 own health and salvation: a little leaven leaveneth the whole lump. To the third the Apostle requires charity in the use of our liberty, and that all be to edification. Weak brethren may be persuaded that it is lawful for them to do the same thing, to use familiarity with the wicked, whereby they come either to be abated in their zeal, or corrupted in their mind or life; consideration must be had of them. To the fourth our rule is, Let all be 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 endangered, the Gospel evil spoken of, we must abstain. But where these dangers are not, it is good. And the work of a man's wisdom, the fruit of the righteous and a chief fruit, to win souls, as the fruit of the tree of life was the chief of all the fruit of the garden. It is true, a vile person is to be contemned, Psal. 15, 4. The wicked is abomination to the just, Prov. 29, 27. But a difference must be put between the sin and the person, the war must be with their sin: their persons capable of salvation must be loved, as that which is of God in them; only that hated which is of the Devil, which God hates, their sin. David professing his not sitting with vain persons, not going in with dissemblers, notes his freedom from participation of their counsel, and society of their works, such fellowship he abhorred, against which he opposeth his walking in the truth, setting God's goodness before him, living in the faith of God, and committing all events to his providence. There is a severity against sinners that is of false righteousness, not zeal but carnal bitterness, whereby hypocrites look at others sins not to amend them, not declaring God's ways unto them that they might be converted to him, but to condemn them, as so many masters; yet are they not washed from their filthiness: They receive not those whom God hath received, that have repent their sins, and are returned to righteousness; as this multitude condemned Zaccheus as a sinner, who had obtained mercy to believe in Christ, and gave notable testimony of true conversion. Simon condemned Mary whose defence Christ took upon him. The elder brother of the prodigal, envied the favour showed to his brother returned, and notwithstanding his repentance still reproacheth him with forgiven sins: but Christians must be gentle, showing all Tit. 3. 2, 3. meekness to all men; that which they are, we were. The love and mercy which made us that which we were not, may make them that which yet they are not. A man of estimation for true wisdom, must show out of a good conversation his works in meekness of wisdom, jam. 3, 13. Verse 8. Zaccheus stood and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him fourfold. 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 fa●th and unfeigned repentance of Zaccheus, as our Saviour inferreth from it in the next verse. He professeth works contrary to his former course of life, faith working by love carrieth him in thankfulness for the love and mercy which he hath received, to give one half of h●s goods to the poor. And not only forsakes his fraud and oppression, but promiseth satisfaction for the wrong he hath done, and that abundantly four fold. From whence we may gather that the inward Change in the soul will show forth itself in word and deed; faith and repentance though inward graces, yet declare themselves in such fruits as bear witness of them. A good man out of the good treasure of his heart brings forth good things. Mat. 12, 35. A● the man is so doth he devise, speak, and work: having received a new form as I may say, he worketh according to that form; the Spirit that he hath received impells him, and is in him so as it flows forth as rivers of water, john 7, 38, 39, From the habits of grace and interior acts proceed exterior works, the righteousness inherent declares itself in working righteousness, 1 john 3, 7. For good speech, Salomom saith that the words of the pure are Prov. 15. 26. pleasant words, both acceptable to the Lord as a clean sacrifice, and profitable to the hearers, ministering grace to them. The tongue of the just is as choice silver, pure and precious and enriching many, Prov. 10, 20. They have springs of wholesome words within them, the law of God is in their heart, and thence their mouth speaks wisdom, and their tongue talks of judgement; their heart teacheth their mouth, and addeth learning to their lips, Prov. 16. 23. That their lips drop honey combs, honey and milk is under their tongue, Cant. 4, 11. Sweet words, wholesome and nourishing, their lips feed many, Prov. 10, 21. Their wholesome tongue is a tree of life, Prov. 15. which both giveth and increaseth Spiritual life: the faith in their heart, in love to God and men, to bring glory to God, and to edify men, opens their mouths in confession, Rom. 10, 10. 2 Cor. 4, 13. Though in some for a time, humane fear prevails so, and the love of their credit with the side they took part with before, that they declare not themselves presently, till grace get the victory: As in Nicodemus, joseph of Arimathea; and as some conceive of those rulers that believed in Christ, but for fear of the censure of casting out of the Synagogue did not confess him, john 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 meet for the branches of such a vine by the sap of grace and life which Christ puts into them, john 15, 5. As they are resembled by trees planted by the rivers of water, they bring forth fruit as trees of righteousness, the planting of the Lord that he may be glorified, Psal. 1, 3. jer. 17, 8. And as they are considered in their marriage to Christ by his virtue, they bring forth fruit unto God, Rom. 7, 4. They are created unto good works, sanctified and prepared, they are apted & made meet for the Lords use, and do works of honour in the great house of the Lord whereby they declare themselves to be vessels of honour. Christ compares his Church, in the several members of it (which he calls the Church's plants) to an Orchard of Pomegranates and pleasant fruits with all the chief spices, Cant. 4, 13, 14. The Church tells Christ, that at their gates are all manner of pleasant fruits new and old which she hath laid up for him, Cant. 7, 13. The wisdom from above is full of good fruits, jam. 317. It is an effectual wisdom, not suffering them to be unfruitful in the knowledge of Christ: They show their grace in the negative commandment and in the positive; in the negative, sin no more: as by God's mercy and truth their iniquity is purged, so by the fear of the Lord they depart from evil, Pou. 16, 6. Their love in the Lord stirs up an hatred of evil in them, as it is foul and vile, against the holiness of the Law of God which is their delight, their Rom. 7, 15, 22. hope of their similitude to Christ makes them purge themselves and study purity; and to keep their evidence fair whereby they have some assurance of Salvation, they buffet their body and bring it in subjection, 1 Cor. 9, 27. For the positive Commandment, they are noted of this, they follow after righteousness, Esay 51, 1. and out of disposition and inclination to good, they are said to devise good, Prov. 14, 22. As the liberal Esay 32. 8. man deviseth liberal things. The Law is not only in their minds but in their wills, and their will not altogether ineffectual; God that gives to will gives also to do of his good pleasure, that as the Apostle speaks of Demetrius, they have a good report of the truth itself, 3 john 12. The evidence of the thing itself testifies the working of righteousness so as is worthy praise amongst men. It serves to reprove that Use. shame and fearfulness whereby we shun to be known to be that towards God which we are indeed. Zaccheus professed before the Lord that he was now another man; though Nicodemus and joseph of Arimathea secreted their grace for fear of the jews the great enemies of Christ, yet they grew bold and showed their love to Christ in an honourable burial of his dead body. It is prophesied of the converted in Egypt that they should speak the language Esay 19, 19 of Canaan, profess their change from serving Idols to serve the living and true God, and set up an altar to the Lord in the midst of the land of Egypt, embrace his doctrine and worship him after his will: and more generally in the kingdom of Christ it is said of them on whom God pours out his Spirit, that they shall say I am the Lords, call themselves by the name of jacob, and subscribe with their hearts unto the Lord, Esay 44, 5. We must pray for the Spirit of power, of love and a sound mind, which God gives, 2 Tim. 1, 7. 2. It convinceth them of vanity in their profession of faith and repentance, that show no proof thereof in works. james writes against such a barren profession: as words make not a liberal man, neither can they make a faithful man: faith if it have no works is dead being alone, james 2, 17. Works are the breath of faith, which testify of the life of it. The faith which joins us to God, 1 Thess. 1, 3. by Christ is an effectual faith, it is working by love, Gal. 5, 6. And they are joined together, faith in the Lord jesus, and love to the Saints, which shows itself in works and labours. Paul▪ prayed for Philemon, that the communication of his faith, may become effectual: though faith have her seat 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 benignity to the needy and afflicted Saints, that by such communicating of itself it might increase or be made more evident, and every good grace in him and his may be known and acknowledged; that by experience men may see how rich they are in Christ, the virtue of the Spirit so bewraying itself in his dwelling in them. Behold Lord, the half of my goods I give to the poor: His love is bountiful, giving half he hath to the needy. This is one way to express and exercise love towards God and men, liberality, benevolence, alms deeds to the poor, having received mercy moving to show mercy: This specially is the repentance of covetousness, to turn liberal and merciful. Therefore our Saviour saith to the Scribes and pharisees; But rather give alms of such things as you have, and all things shall be clean unto you, Luk. 11; 41. It is opposed to their ravening, and extortion and bribery, evil ways to fill their platters with: this giving of their own is a witness of the inward repentance, being an act of Charity it argueth faith in Christ and remission of sins. Generally, that which is required of a man is his goodness, Prov. 19 22. His beneficence specially becomes him, to bind many to him with benefits. It should be his study as to live religiously towards God, so in doing good unto men, and then may he seem to have attained the end of his condition, when he is as a God to man, when he profits him. It is one property of a good man, that he is merciful and his light shines in darkness, Psal. 112, 4. His prosperity which in the Scripture is often noted by light, doth so abound, that he doth graciously▪ and mercifully and righteously pour out of his blessings unto these that are in darkness, that are pressed with calamities. It is much to God's honour, Prov. 14, 31. As he that oppresseth the poor reproveth him that made him, so he that showeth mercy to him honoureth him; doing good to the servants that are in misery, ●ee declares how he esteems and loves their heavenly Lord. He chooseth to be honoured and served by mercy and kindness showed to his, and reckons it done to him. He that gives to the poor lends to the Lord, that bestoweth it freely, respecting his wants that is needy with a merciful, pitiful, and bountiful heart for the Lords sake, he honours him, and God counts it as if he were gratified and had a good turn done to him. It not only releiveth the poors necessity, but also abundantly causeth many to give thanks to God: a grace administered to the glory of the Lord, 2 Cor. 8, 10. The Christians that receive it, glorify God for their professed subjection to the Gospel of Christ, that in Christ's name do so liberally distribute unto them, 2 Cor. 9, 12, 13. It were sufficient to move to it, that it is an odour of a sweet smell, a sacrifice acceptable and well pleasing to God, Philip. 4, 18. Heb. 13, 16. But as a thing accepted of God, when it is done to his name, a work of love, it hath present fruit, and future reward, so that he that hath mercy on the poor happy is he, Prov. 14, 21. He that hath a bountiful eye shall be blessed: for he giveth of his bread to the poor. For temporal reward: There is that scattereth and is more increased Prov. 11, 24. The liberal foul shall be made fat, and he that watereth shallbe watered also himself. Springs and wells though they be much drawn, yet they abound with water. The liberal person shall stand by his liberality, Esay 32, 8. He that giveth to the poor shall not lack, Prov. 28, 27. The Lord will recompense him what he hath laid out, Prov. 19, 17. He that ministereth seed to the sower shall minister bread for their food, and multiply their seed sown, and increase the fruits of their righteousness, 2 Cor. 9, 10. The God of those poor servants of his shall supply all their need, Philip. 4, 19 2. In spiritual graces God many times rewards this mercy and liberality, Luke 16, 11, 12. If ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches: If ye have not been faithful in that which is another man's, who will give you that which is your own? On the contrary, it appears that they that dwell in heaven and free and at liberty, count nothing of this world theirs, but as stewards to the Lord faithfully dispense their goods according to his mind, shall be blessed, and trusted with spiritual riches true treasure, his own because the fruition is everlasting. Cornelius his alms with his prayers came up, for a memorial 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 ministering to the Saints of love, is opposed to that from which reprobates fall, Heb. 6, 9, 10. 1 King. 18, 13, Obadiah alleged to Eliah as proof of his true fear of God, that he preserved the persecuted Prophets, and fed them with bread and water. If we love the brethren in deed and truth, we know that we are of the truth, 1 john 3, 19 It furthers our assurance of eternal life. The merciful are blessed for they shall find mercy, Math. 5, 7. Mercy rejoiceth against condemnation, jam. 2, 13. A godly man moved with compassion, with respect to God's Commandment, lifts up his head, and overcomes the fear of being condemned in judgement, because God hath put this grace of mercy in his heart whereby he is carried both in softness to his brethren, not hard and rough to them; and to relieve those that stand in need of his help, the ground is God's promise to the merciful. The Apostle calls it laying up a good foundation against the time to come, that we may inherit eternal life, 1 Tim. 6, 19 Three things are implied. 1. That there is eternal life to be obtained. 2. That the foundation of eternity is to be laid here. 3. That the state of the next life follows the state of this, as the upper building follows the foundation. Christ is the only foundation, but good works are by God's promise as testimonies of our being in Christ, a strengthening to our hope. God hath promised reward in heaven to them that show mercy to his poor; he that is merciful rewardeth his own soul, Prov. 11, 17. It is to make friends for another world, that may receive us at our death into everlasting habitations, Luke 16, 9 The good will give friendly testimony to the conscience that such have not believed in vain, and God counting done to himself, crownes the work: Christ promiseth a Prophet's reward to him that receives a Prophet, a righteous man's reward to him that receives him in the name of a righteous man, and him his reward that receives and refresheth as he may, though but with a cup of cold water in that name that he belongs to Christ, a Disciple, Math. 10, 41. The Apostle puts a case Object. of giving all a man's goods to the poor, and it shall prosit him nothing. The Apostle gives the Answ. reason, because it is not in him an act of love, he hath no love. A man living in reigning sin destitute of grace, can look for no reward, he is in the flesh, and cannot please God. Other rules there be to be observed in giving, as Est modus in dando, quid, ●ur, cui, quomodo, quando. a just possession as in the example of Zacheus, his ill gotten goods he restored, and gave half his own. Prov. 5, 16. Let thy fountains flow forth, and the rives of waters in the streets. Not only take part of thy goods thyself, but distribute them liberally to those that want. The Apostle requires of him that stole to steal 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. He that hath this world's goods (saith the Apostle john) and sees his brother have need, and shuts up his compassion from him, how dwelleth the love of God in him? So the goods must lawfully be possessed, and it must be an act of love to God and to our brethren, 1 john 3, 17. The goods that are unlawfully withheld from the owner, must be restored, as follows in the text. There be three sorts of ill gotten goods. 1. When the injustice is only his that hath gotten them, as in oppressing, usury, theft, rapine, defrauding, overreaching, etc. when the right and dominion is not transferred from the owner; of such, men may not give alms, but restore them as an act of justice in putting a man in possession of his own. When by diligent inquisition it appears that neither the parties wronged, nor any of their kindred is alive; it must be given to the maintenance of the Ministry and God's worship, or to the use of the poor, such as are in God's steed, Numb. 5, 8. 2. Sometimes the injustice is in both, that he that hath acquired the goods cannot retain them, they are gotten against justice, nor he of whom they have been gotten can require them, he gave them against justice, as in bribes to pervert judgement or such cases as this, alms is to be given. 3. Something is unlawfully gotten where the acquisition itself is not simply unlawful, but that is unlawful by which it is acquired, as when a woman hires out herself to be a whore and takes the wages of a harlot, she comes by God's mercy to repentance, and would show mercy as she hath received mercy, she gives of that which was her reward unto the poor, it is not unlawful. The Law forbade to bring for offerings in any vow the price of an whore, Deut. 23, 18. He would have the sanctity of his house and altar held in high reverence, and not polluted wish any impure oblation. He forbade also to bring the price of a dog, in any vow, as an impure creature and abject and vile; but the service of the tabernacle is ceased, the ceremonial worship is at an end. This is mercy to the poor, to whom if for God's sake a man give the price of his dog he offends not, it is of his own he gives. 2. We must consider a just right to give, either concerning dominion, or dispensation by consent of him that hath the dominion, either open, or secret, general or particular: thus wives, Children, servants, as they have the dispensation committed to them, may give of his goods that hath the dominion. Or if they be allowed a certain sum for other use absolutely, as the wife for necessaries, the son to maintain himself at the University or otherwise, a servant for his charge in a journey, sparing something of this absolute allowance they may as of their own give of it to the poor. It is said of divers godly women that followed Christ that they ministered to him of their substance; it was theirs, Luke 8, 3. In a case of preservation of the owner and the family, it may be lawful for the wife to give of the common goods without the owner's knowledge, privity or consent, as in the ●●ct of Abigail, 1 ●●m. 25, 18. Though her fact was something extraordinary, as specially stirred up of God to it: yet the ground holds, that goods preserve life, and the common goods be for the common good of the family, where the father of the family is unfit or negligent to that he should do, the wife as joined with him in government is the next to look to it. 〈…〉 When the wife or a Child hath a stock, and hath consent of the superior to employ it for their own benefit (except he fall into such want as requires their help) they may give of it to the poor, it is their own. In the case of extreme want, when life is in danger, it is lawful for the wife to give of the common goods to preserve life, without tarrying for the consent of him that hath the dominion; in such a case some judge that in the law of nature there is a community of goods. A Second rule. Ordinate discretion, when a man by true discretion proceeds in a right order of giving. Psal. 112, 5, A good man will order his affairs by discretion. Some there is that is destroyed for lack of judgement, though he have a good stock and fruitful ground, yet wastes all and comes behind hand by indiscretion, not ordering things aright. Herein a man is to consider his ability to give, not to ease others and burden himself, 2 Cor. 8, 12. He must keep his cistern and his well to drink of himself, and disperse his fountains abroad, Prov. 5, 15, 16. The Disciples every man according to his ability determined to send relief to the brethren that dwelled in judea, Act. 11, 29. He must consider what is fit for him his family and so provide, 1 Tim. 5, 8, not only for necessity of nature, but decency of state: and think of time to come, what charge in just probability he may have, and lay up for them, so covetousness determine not the measure. A man may possess abundance, if God give it, and lay up for occasional uses, for Church and common wealth. Prov. 21, 20. There is a treasure to be desired, and oil in the dwelling or storehouse of the wise, but a foolish man devoureth it. Prov. 24, 3, 4. By wisdom an house is builded, and by understanding it is established: and by knowledge the chambers, or inward rooms shall be filled with all precious and pleasant riches. Prov. 13, 22. A good man leaveth an inheritance to his children's Children. He must measure his gift as according to his ability, so according to their need to whom he gives: as it is common. Then he may give according to the dignity of his proper state, and not give so much as to hinder it, laying apart something as God hath blessed him for the use of the poor, 1 Cor. 16, 2. In extraordinary want, then give more than ordinary, even so far liberality is to be extended as to the diminishing of the patrimony: as our Saviour saith, Sell that which ye have, and give alms, Luke 12, 33. Meaning of their abundance, as they practised, Act. 2, 45, and 4, 39 Among whom there is special mention made of joses who by the Apostles was surnamed Barnabas, the son of Consolation, because he so comforted the Saints bowels, Act. 4, 36. Or it may, being a Levite, that he was endued with a special faculty. There is common need or want, great want when though they live and draw breath yet are in grievous want of necessaries: And there is extreme want when a man hath not to preserve his life; here specially must we if we cannot otherwise, give of the stock itself. They that are before spoken of, are not supposed to sell all their lands and houses, but as there was need. A man must begin with his own: if the parents be in poverty, or the Grandfather or Grandmother, and the children and nephews be of ability, they must learn first to show piety at home and to requite their parents, which is good and acceptable before God, 1 Tim. 5, 4. Our Saviour blames the Pharisees much, that by their tradition they had rejected the Commandment of God, of honouring father and mother, which he draws to the relieving of them in their wants, Mark 7, 9, 10, 12. Ye suffer him no more to do aught for his father or his mother. And this is to be extended to all of his blood, though there be others that be better than they, yet are we to prefer them in observation and preservation: if the ability will extend to more, than exercise▪ beneficence towards neighbours, such are of us. The Saints are to be preferred before sinners: as we can we must do good unto all, but specially to the household of faith, ●al 6, 10. Though every man that needs our help be our neighbour whom God offers to▪ us by his providence, Luke 10, 36, 37, yet specially to the fa 〈…〉 ily of God, the faithful, Saints by calling, Psal. 16, 2, 3. Because of the spiritual nativity, they are begotten of God, 1 john 5, 1. They are the members and brethren of Christ, Math. 25, 44. God loves them above other men, Deut. 33, 3. Yea he loved the people; all his Saints are in thy hand. Psal. 73, 1. He is good to them that are of a pure heart. Prophets that bring the doctrine of faith (other things being alike,) are to have the speciality of our 1▪ Thess. 5. 13. benevolence and beneficence for their work sake, their place in God's house so near to him; and to be preferred before ordinary Disciples; thus for the order of charity: to which we must add this, we are to prefer in our giving such as have been in our need beneficial unto us. The Apostle, saith that our abundance should supply the present wants of the faithful, that their abundance (things changing) may supply our wants: as Solomon saith, thou knowest not what evil shall be upon the earth; it may be thy case to want, and his whom thou hast relieved to be of abililitie to relieve thee, Eccles. 11, 2. A Third rule. There must be sincere intention in giving, that we do nothing of ambition, but purely respect God to please him, and count it enough that we have him the witness of our heart: this is set out by a metaphorical speech: Let not thy left hand know what thy right hand doth; do it so uprightly, as if the left hand (which is joined in the work many times with the right) had eyes and could see, we should hide from it what we do. It is not blamed that our alms be seen, but that we would have them known, no nor to will to have them known, if it be not for getting man's praise; if it be willing for God's glory, it is that which Christ willeth, Math. 5, 16. That men may see your good works, and gloxifie your Father which is in heaven: That they may esteem the heavenly doctrine, be converted to the faith, & praise the Lord? Otherwise a man must take no notice what he hath given, how much, to whom, how often, lest he be lifted up in pride and prefer himself to other men. The Apostle gives the rule, Rom. 12, 8. He that giveth, let him do it with simplicity, with ingenuity, like a faithful man, as Paul saith of Philemon: It must be done to Christ in his, to the name of God, Heb. 6. 10. A Fourth rule. A right principle it requires, it must be out of compassion, and that not natural but sanctified by the holy Ghost; an act of supernatural love, moved by the love of God to us: the love of Christ possessing us. 1 john 3, 17. Who so hath this world's goods, and seeth his brother have need, and shuts up his compassion from him, how dwelleth the love of God in him? There is no beneficence pleaseth God but that which proceeds from compassion, or bowels of mercy, and that also from the love of Christ who laid down his life for us; that in case we should lay down our life for our brethren to declare our love, how much more impart of our substance to his need? Though in giving we always consider not this, yet it must be an act of that grace of liberality whereby we are so disposed, and Esay 32. 8. inclined to this as we devise of liberal things. So we are commanded to pour out our souls to the hungry, Esay 58. A fifth rule. It must be done in faith, both that the work of this kind is such as pleaseth God, Heb. 13, 16. It is given as a motive, for with such sacrifices God is well pleased. 2. And that God accepts our persons, and will receive an offering at our hands, 1 Pet. 2, 5, Revel. 8, 4. And of the promise that we shall not lose our reward, Heb. 11, 6. He that comes to God must believe that God is a rewarder of all that seek him diligently. A sixth rule. That it be done in humility, to the glory of the Lord, honouring him with our substance, acknowledging him to be the owner of all that we have, 1 Chron. 29, 9 Thankful to him that he hath made us givers, which is a more blessed thing than to receive: and for that he gives us an heart to be willing, praying to keep it in our hearts, that of ourselves are soon weary of welldoing. Que. What specially commends alms? If the question be what specially commends alms, it may be answered, it is commended in divers considerations, other things being agreeable: Bounty when a man giveth more large alms (half my goods) this is commended in Dorcas fullness of good works and alms deed, Acts 9, 36, 39 The widows showed forth the coats and garments that she had made while she was with them. Act. 10. 2. Cornelius is praised for his much alms to the people. A second thing that commends alms is the grace of the person; it is joined with the alms of Cornelius in his commendation, that he was a devout man, one that feared God with all his household, that prayed God continually, and fasted: in sum that he excelled in virtues. The Macedonians are commended as for their liberality and that rich out of extreme poverty, so for the abounding of their joy in much afflictions, and for giving themselves to God and the Apostles by the will of God, 2 Cor. 8. Notes of piety exceeding the Apostles expectation. He looked for such an affection as is common to Christians, they went beyond it. Without this grace of the person, quantity commends little before God, he may be nothing profited if he give all away. A third thing commending alms is promptness and fervour of actual will, as the widow is praised in offering her two mites; all her living, before them that offered more for proportion Arithemeticall than she, but in proportion Geometrical offered more than they, because all she had, willing if she had been as able to have offered more than they offered. And this in comparison with the other two seems to commend the alms for greatness. Thus the willingness of the Macedonians is made exemplary in the forwardness of their will: I speak because of the forwardness of others. If there be first a willing mind, God loveth a cheerful giver. Liberalitas non cumul● patrimonij, sed largitatis affectu definitur. Amb de viduis. Which reproves the covetous and illiberal, that Use. give not of their goods to the poor. 1. They obtain a name of niggard even from God's people, they want both their good opinion and their good report, Esay▪ 32, 34. God's people being taught of God shall with simplicity and plainness speak that they truly understand, they no more speak honourably of the wicked man in his wicked way; they shall call things as they be, a niggard shall no more be called liberal. 2. They have a sin sticking to them which is reckoned among the sins of unrighteousness, wherewith they were filled whom God gave up to a reprobate sense, Rom. 1, 30. Merciless, one of Sodoms' sins, Ezek. 16. 3. They are under a fearful sentence for divers judgements. 1. Coming to poverty, Prover. 11. 24. He that spares more than is meet, surely cometh to poverty. 2. In his distress to have hearts shut against him, that he shall find little or no help: let none have pity on him, on his fatherless Children, because he remembered not to show mercy, P●al. 109, 12, 16. With what measure ye meet shall men meet to you again, Luke 6, 38. Solomon exhorts to liberality because we know not what evil may fall out upon the earth, Eccles. 11, 2. If we come into distress, others may be hard to us as we have been. God payeth men home many times in the like as they have done to others, as in other things, job. 31, 9, 10. Eccles. 7, 23, 24. Prov. 24, 10, 11, 12. 4. His prayer unto God when he ●rieth, shall not be heard, Pro. 21, 13. Whereby it appears that it's no certain sign neither of a good life nor of a good death that a man calls upon God, unless he calls upon God at all times, and his prayer have the company of true virtues. 5. In few words he shall have many curses, Prov. 28, 27. And that woeful one at last to have judgement without mercy, jam. 2, 13. Whereas none can stand in judgement without mercy, mercy triumpheth. To propound woe to them Vs● 2. that not only relieve not, but oppress the poor▪ The Lord hath a controversy with the land, because there is no mercy in it, Host 4. but specially when it is as Solomon speaks of the mercies of the wicked, that they be cruel, Prov. 12, 10. Amos 2, 6, 7. For three transgressions of Israel and for four, I will not turn to it, because they sold the righteous for silver, and the poor for shoes; they gape over the head of the poor in the dust of the earth. They lie down upon clothes 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 mighty sins; ye afflict the just, ye take rewards, and oppress the poor in the gate; One punishment among the rest is for this and other sins, mortality, that but the tenth part shall scape. v. 3. The City 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 sorry for the afflictions of joseph: If there remain ten men in one house, they shall dye, and scarce any be left to bury the dead, but some shall burn them to ashes within the house to carry them out more easily, v. 10. Amos 8, 3. There shall be many dead bodies, they shall cast them forth with silence: The cause v. 4, 5, 7. It may be for exhortation for them that neither oppress Use 3. nor make the eyes of the poor to fail, but relieve them, to look to the Rules in their giving, that they give not of unjust possessions; God hates bribery for a burnt offering, Esay▪ 61. God reproves wicked men for offering him a part of their robberies and oppressions, thinking that therefore he will dispense with them: he that judgeth them that share with thiefs whether private men, as Proverb. or judges, Esay▪ 1, Proverb. 1. 23, will not himself endure to be made a partaker of their iniquity: And so for the rule of discretion and▪ sincere intention, etc. Here may be placed that which is before, what is it of which alms 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 commodity 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 coming to john's Baptism, asked him what they should do; he 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 played the sycophant, is thought by some to be borrowed from the Athenians, among whom he 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 Figs from other places. Hereupon they began to be called sycophants, that for a little money did draw men before judgement seats for small cause, and sometimes for no cause but pretended, falsely accusing the innocent. So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others think it to have begun, by the means 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; he that was guilty accused his fellow that was innocent: to find it out he made both drink luke warm water and vomit, and so the guile and false accusation of that guilty person was discovered; from thence deceivers and false accusers were called Sycophants. From whence we may see unto what impudency in sinning for a little advantage some men come to defraud & to lie and to be false accusers of men against knowledge and conscience; it is noted by Solomon that some will make it but a jest to be false witnesses to face out a matter impudently, knowing that they lie falsely. Prov. 19, 28, A wicked witness mocks at judgement, making no more account of right and truth, of Magistrates placed for justice, or of God himself punishing false witnesses, than they do of things to be laughed at. jesabel makes no question but to find with ease witnesses that will impudently lie against the very life of Naboth for a reward, 1 Kings 21. And governor's 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 jesabel what success her plot had, triumphing in their thoughts after their sinful gratifying of a wicked woman, that the villainy was so freely carried. The high Priests knew well how to get men falsely to accuse our Saviour with a wet finger, they would not stick at it to set their tongues to sale for a price: to help their friends, and benefit themselves. Solomon speaks of riches gotten by a deceitful tongue, Prov. 21, 6. This gain by deceit and lies is to a naughty heart wonderful pleasant, Prov. 10, 17. The more unlawful the better liked. It is as natural to men to lie and deceive, as for nettles to grow with sowing or setting. All men are liars, Psal. 116, Rom. 3. David was much troubled with cruel witnesses that charged him falsely. Let it admonish men to nourish tenderness of conscience, shame and bashfulness to sin: take heed of impudency, outfacing, out-looking conscience, that secretly bites and barks when they resolve to sin. 2. Take heed of inordinate desire of gain, it will make a man transgress in great matters for a little and base price, Prov. 28, 21. Ezech. 13, 18, For handfuls of barley and pieces of bread, to slay souls that should not dye, and give life to souls that should not live. Hate such gain as brings the curse into the house with it; it is vanity tossed to and fro of them that seek death, Prov. 21, 6. Take he●d of getting by false accusation, by playing the Sycophant. That charge which john Baptist gave to the soldiers, give to your self; Accuse no manfalsely, Luke 3, 14. It is set down among the sin of the latter time proceeding from selfelove, false accusing, 2 Tim. 3, 3. false accusers. Seeing there be such as will accuse others falsely, and as Solomon faith, inventeth slander, it must warn us not to be hasty to credit accusations against any of our neighbours, but shut our ears to Sycophants, turn them away with a frowning countenance, Prov. 25, 23. that he may learn not willingly to speak that which he perceives is not willingly heard. It is one note of a Citizen of the holy City, not to take up an evil report against his neighbour; not only not devise it nor to utter it, but not to give ear to it. Specially let magistrates take heed that they be not abused by Sycophants, to trouble innocent men. Putiphar was abused by his wife so, and put his faithful servant joseph in prison: David falsely accused to Saul, was persecuted by him. 1 Sam. 24, 10, Wherefore givest thou ear to men's words that say, behold David seeketh evil against thee? David himself though he had vowed otherwise in the general, Psal. 101, 5, against such persons as privily slander their neighbour, yet he hearkened to that pickthank Sheba, gave away Mephibosheths' lands to him, 〈◊〉 Sam. 16, 4. Not but it may be lawful in cases to receive informations against offenders. 1. When it may profit them unto reclaiming and amendment, 2. When it is expedient for him that hears, to be told when there is danger of injury. Gedaliah was to blame not to make use of that intimation of Ishmaels' purpose to kill him. 3. Necessary for him that speaks when silence would make him accessary to the thing concealed, ●ro●. 29, 24, He that heareth cursing and declares it not, Levit. 5, 1. I restore, if I have taken any thing from any man. He forsakes his special sin upon conversion; so is it in repentance, that as genorally there is a turning away from all sin: the will that was turned away from God and his Law, Rom. 8, 7, is now turned again thereunto. So from the special sin, whether the sin of a man's calling as it is here, or some other that reigns in the soul above other. As the Pharisees great sin was rapine and covetousness, and our Saviour exhorting them to repentance, bids them sell that which they have and give alms, which should testify their conversion: Give alms of that you have, and all shall be clean to you. Not that alms is infallibly a sign of grace, but repenting and being changed from covetousness to liberality, they would be turned also from all other sins in will, if they considered the danger of that sin: and seeing the remedy in Christ to believe in him unto forgiveness, the Spirit of Christ would purify their hearts by faith, and all should be clean to them. Showing mercy in due order, first to their own souls in believing in the Lord jesus, and repenting towards God their sins, and so proceeding to be merciful to others in relieving them with their goods, they became clean and all clean to them, Luke 11, 41. The work of the Spirit is first in killing the root of every sin, that nature corrupt hath not that force unto any known sin that it had: and giveth new nature and holy disposition to all righteousness and inclination to Gods Law. But in special it breaks the power of the master sin, as it is in renewed repentance, one special sin is forsaken and men dwell upon the undoing of it: yet it renews the repentance of other sins. So in repentance 〈◊〉 S 〈…〉 ●1. imtiall when a man first sets his feet into God's way, some one sin that he hath been specially a slave to. 1. Which he hath specially lusted after. 2. Whereby he hath been specially foiled. 3. Which God sets specially on his conscience, upon which his thoughts specially attended: for which he specially hath striven, as Herod strive for incest, adding to other, and above all, putting john in prison for reproving him for it; it lay upon his conscience above other sins, as that speech full of fear testifieth, This is john whom I have beheaded. He that is entered into his rest hath ceased from his own works as God did from his, Heb. 4, 10. He that hath suffered in the flesh ceaseth from sin, 1 Pet. 4, 1, 2: To live no more after the lusts of men but after the will of God. There is such repugnancy between our lusts and Gods will, Gods governing of us by his word and Spirit, and our ●arnall dispositions and affects, that he works not in us but in our rest, and ceasing from sin: and this from the example and virtue of Christ. It may move men to examination of their conversion, Use. whether as all sin so specially they are turned against their special sin. If as for all, even sin of nature, Psal. 51, they in pentientiall exercise are humbled for their most reigning and raging sin: thus we find some of God's Servants to have some one thing trouble them above all the rest. As Paul's blasphemy and persecution of the Church. 2. If old customed sins plead and prevail nnto some acts, whether the hatred, grief, strife with care be not more stirred; whether prayers for confirming grace be not earnest specially against it. Whether in matter of rejoicing it do not make a man see specially and confess his unworthiness of any good from God. The act of the special Quest. sin is ceased, is that enough to prove conversion, and that a man may conclude I am the Child of Abraham? There may be a changing of a man's ways, that is Ans. but to change with the Devils changing of his temptations, and that either when he perceives a man's conscience holds him specially against some special sin, which it may be some sickness or other affliction hath made him vow against: or his constitution or age, according to which men are subject to sin in some particular more than another, fits not for the former sin. So a man may leave one master sin, and take another to serve in special manner, as to forsake sins of spirit, as error, and to be held of sins of the flesh. 2 Pet. 2, 18. In speaking swelling words of vanity, they beguile with wantonness through the lusts of the flesh, such as were clean escaped from them that are wrapped in error. And so on the other side, such as the Devil cannot hold longer under the gross sins of the body, he leads them in superstitions and great sins of the mind, 2 Tim. Thus is popery the Devil's advantage by God's just judgement, to make it the refuge of the unconscionable, specially moneyed men that can buy the abundance of other men's merits to supply their wants, and serve the Pope, as Luther professed he did of a kind of conscience, such as he made to himself by the Devil's motion. 2. There may be an external reformation in many things, the acts of sin cease for a time, corruption driven up into corner, but yet possesseth the soul and holds the man still in his uncleanness: his will is not converted unto God. Goodness is rather of the will than act, and so actions generally. David's will to build God's house was accepted, Herod's will to kill Christ made him a murderer, though he did not in act follow his will to execution. Luk. 13, Herod will kill thee. He cannot, A prophet cannot perish out of jerusalem. Zaccheus his will was turned so as to suspect where he knew not he had sinned, with order for satisfaction; repentance will not suffer unknown sin, but desires to have the man clean from secret sins. The harlot is delivered of her great belly, the act is ceased; the whorehunter breaks off, the filthy lucre, unhonest gain is in the chest, the treasures of wickedness in the house of the wicked, and the act of unjust getting is ceased: the drunkenness of the drunkard is slept out, he for shame ceaseth to do as he hath done, and so of other sinners. Sin remains, and hath an existence till the will be turned to all the Law of God; and the sinner remains separated from God as well after the act as in the act: after sin there remains a stain, which is not only a defacing of former beauty of the soul, but an actual ordination to sin, and disability to that which is good and pure. The will is quiet and rests in separation from God even after the act ceased, and is still in sin. Sin is in one either by act or guilt▪ action, either inward or outward, inward in the will, guilt remains though the deed cease, till the will be on God's side: as legally he that touched any thing unclean he was unclean till he was washed, not only in the act of touching but after. So in sin the soul remains unclean as it was in the act, it is as far from God by dissimilitude which is in life and cleanness of it, as it was in the act, Lomb. Sent. lib. 4. dist. 18, lit. 1. I restore. Restitution of goods evil gotten is a fruit of true repentance, commanded, Numb. 5, 6, 7, 8, either to the party, his kindred, or if none of them can be found, to the Priest. L●v. 5, 15, 16. If any man transgress through ignorance by taking away things consecrated to the Lord, he shall restore that wherein he hath offended, and shall put the fist part more thereto, and give it to the Priest, etc. As in tithes, offerings, vows: when a man by flattering himself becomes ignorant of his duty, it is put as a condition without which the wrong is not forgiven: but restitution made, and repentance testified in walking in all the statutes of life, without committing iniquity, life is assured. Michah when he heard his mother's curse against him that had stolen her eleven hundred shekels of silver, consesseth his theft and restores the silver; His fingers were false, but his heart was tender: conscience will hold some from facing sin, whom it restrains not from committing it, judges 17. Samuel offereth restitution to any that charge him to have taken bribes of them, to hire him to do justice. 1 Sam. 12, 3. Behold here I am; Bear record of me before the Lord, and before his Anointed, whose ox, whose ass have I taken, whom have I wronged? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith, and I will restore it you? The Prophets cry out against the keeping of goods gotten by rapine and fraud in men's houses. jer. 5, 27, As a cage is full of birds, so is their house full of deceit, that is, of prey gotten by ill means, whereby they are become great and waxen rich. Michah. 6, 10. Are yet the treasures of wickedness in the house of the wicked? How can your sins be pardoned when you repent not, but keep still your evil gotten goods, treasures heaped up by wickedness? whereas the law commands restitution of such to the owners. Restitution is an act of special justice, whereby a man is possessed of that 〈◊〉 is his own. When the Apostle Rom. 13. saith owe nothing to any man but love, he intends that we should give to every man his due. A man that Use 1. knoweth this doctrine of restitution, and against his light and conscience keeps goods wrongfully, cannot justify his repentance, either in the sight of God or his own soul: unless he have spent all and cannot make restitution, than his will and love of the duty will be accepted. 2 Cor. 8, If there be first a willing mind it is accepted according to that a man hath. God requireth not of him that is willing, what he hath not. Master Bradford that holy man and martyr, hearing a Sermon of Master Latimers' wherein restitution was urged, was struck in the heart for one dash of a pen which he had made without the knowledge of his Master, and could never be quiet till by the advice of Master Latimer restitution was made: for which he did willingly forgo all the private and certain patrimony which he had on earth. The sin is not remitted unless the value taken away be restored: repentance is but feigned. Levit. 6, 5, God required that in that day in which a man sought the forgiveness of withholding from a man, that which was his or, robbed of him, he should restore it. I 〈…〉 d as though he sought not reconciliation with God, yet when his conscience was opened to see his sin in the ugliness of it, abhorred the unjust gain of his sin, and carried it back to the Priests of whom he had it, and whether they would or no, left it among them. The theft remains so long as the unjust gain is kept willingly, and no thief enters into the kingdom of God. As it was with judas, so proves it many times with other men, their covetousness doth them no good; they desire that which when they have, their conscience dare not use; there is more desolation than consolation in it. What if restitution imply Quest. some worldly danger or disgrace? That which was unjustly Ans. taken may be sent by another, and his name concealed; he that is of a faithful heart concealeth secrets. It may be for exhortation, Use 2. to move men to be content with honest and just gain, though they grow not so rich as others, that are not so straightened in their conscience. A little with the fear of the Lord is better than great treasure, and trouble therewith, Prov. 15, 16. It is both more profitable, for their riches are precious, Prov. 12, 27. A little box full of pearls is more precious than a house full of straw. God blesseth it, and Deut. 28. makes it serve for use more, he maintains it, and so it is more stable, Psal. 37, 16, 17, Prov. 16. 8. Fourfold. The quantity of fourfold declares his just will: The law required not in all cases so much. Exod 22, 3, He should make full restitution, Levit. 5, v. 4. If the theft be found with him alone, he shall restore the double, in a matter of trespass or any lost thing which another man challengeth to be his, whom the judges condemn he shall pay the double to his neighbour. That judicial law binds us but only concerning equity, and sometimes it may be needful to restore not only the principal but something for the damage, in wanting his own while it was in our hands. There must be a will of doing him right that he be no loser by us; or if it be judged, we are to restore as the judge giveth sentence, unless the party will remit. Then jesus said to him: This day is salvation, etc. Christ honoured this Publican both with his presence at his house as his guest, and with his testimony of his gracious estate, that he 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 he works in men. As he is the author, so is a witness of it to him in whom it is; he testified of the Centurion that his faith was not only true but matchless even in Israel, Math. 8, 10. Of the palsy man's faith and theirs that brought him, Math. 9, 2. Of the Cananitish woman's faith and degree, Math. 15. 28. Of the woman's saith healed of her issue of blood by touching the hem of his garment, Mark 5, 34. Of Mary he witnessed both faith and much love, Luke 7, 47, 48, 50. He testified after his Ascension by the gifts of the holy Ghost given to them that believed in him, that their faith was not vain in him. As he spoke by his mouth, Mark 16, 17, so he performed by his power. Act. 10, 44. When they believed, God knowing their hearts bore them witness, in giving unto them the holy Ghost as he did unto us, Acts. 15, 7, 8. Gal. 3, 2, He testifieth of men's faith ordinarily to the end of the world by the Spirit of adoption: giving the Godly nature, dwelling in the believer, and testifying of his presence by gracious operations, whereby he knows that he 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 soul from fear, and freely to call God Father, Rom. 8, 15, 16. To know that we are in Christ, and Christ in us, john 14, 20. Which may convince the Papists of false doctrine in teaching that a man by ordinary way cannot be infallibly certain of his being in grace. Is not the testimony of jesus sufficient to be rested upon? Bellarmine hath four positions concerning this point all false. 1. That such infallible certainty of our standing in grace or of our being righteous, cannot be had. 2. That no man is bound to have it if it might be had. 3. That it is not expedient that ordinarily it be had, 4. That it is not in deed had but of a few, unto whom God in a special sort reveals their justification, Bell. de justif. l. 3, c. 8. 1. The reasoning out of Object. which a man concludes the certainty of his own justice is this. The word of God witnesseth that all which are truly converted and seriously repent their sins, obtain grace. But my true conversion is evident to me, and my repentance; therefore I know with certainty of faith that I have found favour and grace. The assumption, faith Bellermine, is not only false but impossible, unless revelation be present. That which God promiseth Sol. may be had, for he is true and cannot lie; but he promiseth this certainty of our grace. john 14, 20, Ye shall know that you are in me and I in you. Bellarmine puts it off with this answer, that we 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 souls that believe in Christ, but see him not because he is in heaven. What comfort to me that I know Christ to be the head of the whole Church? do not the Devils 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 he that receives it. Ergo he knows it. 2. That which God giveth ordinarily to believers may be had: But he giveth this certainty of their standing in grace. Rom. 5, 5. He shedds his love abroad in their hearts by the holy Ghost▪ they feel it with certainty and truly acknowledge it, Rome, 8, 16. Gal. 4. 6, God certifieth or maketh their hearts certain of their grace, even because they are in grace: So certain that they are made holy secure from that which they feared by the spirit of bondage. And they make their hearts quiet before God, and have boldness before him, certain of his favour to hear their prayers, 1 john 3, 19, 21. Bellarmine objects; though Object. by the Spirit moving us we pray, and call God Father, yet we are not infallibly certain that it is the Spirit, but by conjectures which may deceive us. The use of witnesses among men is to end the controversy Sol. by their testimony; and shall God give testimony to less purpose than man's? Christ saith of his, that though the world know not the Spirit, yet they know him because he dwells in them. Bellarmine. There is no Object. more implied but that they are certain, that if they know God by faith, they know not but by his aid. It is given as a reason why Sol. 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 feel such holy force in them as they are sure they are not deceived in their persuasion of the Spirit of truth given unto them. 3. That which God commands us to have may be had; by their own confession, his commaundemen are made possibile by his Spirit. We say so for some measure, though not for perfection, Ezech. 36. 27. The ministry of the Gospel is a ministry of the Spirit, 2 Cor. 3. In some degree enabling us to that which is commanded, 2 Tim. 1, 7. but God hath commanded us to make our calling and election certain, 2 Pet. 1, 10. Ergo to prove ourselves whether we be meet to receive the Lords Supper, which cannot be without 1 Cor. 11. certainty of our grace. 2 Cor. 13, 5, Prove yourselves whether you be in the faith; know ye not your own selves that jesus Christ is in you? 2. A man is bound to get certainty of his grace, knowing it may be had, 1. By necessity of precept. Heb. 6, 11. Show the same diligence to the full assurance of hope unto the end. Heb. 10, 19, 22, Seing we may be bold to enter into the holy place, let us draw near with full assurance of faith, in a true heart: let us keep the profession of our hope without wavering, for he is faithful that hath promised. 2. By evident reproof of doubt and fear disquieting the heart. Esay 51, 12, Who art thou that thou shouldest fear, etc. Mark 4, 40. 3 It where great injury to God, a hateful unthankefullnesse, to be careless of receiving such mercy or stirring up ourselves to get it, when we know God giveth it, Esay 56, 2. 1 john 5, 9, 10. john 14, 11, Believe me, at least believe me for the work sake. I am bound to believe God testifying to my heart that I am in grace, and to rest in his testimony, not to neglect it. I am more bound when by his works he proves his authority to command me. My sin is greater if I do not. john 15, Else they should not have had sin. Works within are great witnesses. 3. It is expedient, it is of great profit to a man to know that he is in grace, 1. To justify the ministry under which he hath gotten life, 2 Cor. 3, 2. & 2 Cor. 5, 11, and 13, 5. 2 To work love to God, for love known, 1 john 4, 10, 16. 3. To do God free service without servile fear as our duty is: Psal. 2. With fear that hath rejoicing in assurance of his favour, and so without fear, Luke 1, 74. For enforcements (by love) to give ourselves to God, Rom. 6. Rom. 12, 1. To dye to ourselves, 2 Cor. 5. Gal. 6. whereby I am crucified to the world, and the world to me: By Christ. 4. For sufferings for Christ, knowing what his sufferings for us hath made us to be possessed or in hope of, after we suffered a little, Rom. 5. Heb. 10, 34. 5. For putting on graces meet for such as are so much above others bound to God, and therefore to do as becomes them. Exhortations have their ground from hence, that they are and know themselves to be in such a state, Coloss. 3, 12. 1 Thess. 5, 8. 4. It is granted to most of them that are in grace (to all before their spirit be called for to return to him that gave it) to know that they shall be saved. The sending of the Angels to bring them to heaven, implies some certificate of it from God to their souls: as at Christ's coming the just know their sentence and are filled with joy at the immediate signs of the judges coming before they hear it. john writes generally signs to know that we have eternal life, 1 john 5. It may provoke such as Use. know not yet their gracious estate, to seek and wait till God come to them and manifest himself, as Christ's promise is to them that love him, john 14, 21. God denying this knowledge, supplieth it by giving other grace for good to his, though he show himself an enemy, to trust in him against sense, to give him glory of truth in that he hath said and done. He brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it. This day. Who knows what a day may bring forth? Conversion though an admirable work, a supernatural change, yet is it quickly done when God will put forth his power unto it. This day. As Christ our Saviour bare witness of the grace of Zacheus, and the day in which he received it, so we are in a special sort, as we can take notice to God's praise, both of our grace and the time when it pleased God to come to us with salvation, or any special good. God appointed days of remembrance of his benefits three times in a year: which he called his feasts, Levit. 23. He is pleased to make some days memorable by so●e special work in them: That they are singularly days that the Lord hath made; as in the creation God would have his works distinctly set down, upon such a day such things made that we might more distinctly meditate them to his glory, Gen. 1. So he would set certain days to the delivering or conferring some special good upon his Church, and keep his day without failing, and such a day was to be remembered for ever, Exod. 12, 41, 42. and 13, 3, 9 Psal. 118, 24. The day in which God set David in his kingdom, and delivered his Church, he calls a day that the Lord hath made, wherein they will rejoice and be glad. The scripture makes mention of evil days and good days, evil when the Devil in a special sort is permitted & ordered to tempt God's servants, either with inward or outward darting at them to wound them, if he can to kill them flesh and soul. Dangerous and fearful to the weak servant of God, but he armed with the whole armour of God, and resisting in the Lords might, standing with victory, it is a day to be remembered, as that Father confesseth there was opportunity, there wanted temptation; there was temptation, there wanted opportunity; there was both opportunity and temptation, and the Lord delivered me. Such days are to be remembered to God's praise. There be days set by the enemies of God's Church, sometime to destroy and root it out that their names be no more in remembrance the Lord discovers their lot and their plot, and turns all upon their own head that the net hath catcht themselves, they fall into the pit they digged, the wicked is snared in the work of his own hands, the followeth Higgaion, Selah. A double noting, Psal, 9 as greatly to be meditated. As in that particular between Haman the jews adversary, and M●rdechai and the people, the day determined for their destroying utterly, was turned unto a day of their deliverance, and destruction of their adversaries by that God who turns kings hearts which way he will, as men turn the course of rivers and streams, Ester 8. 17. It may warrant and encourage Use 1. unto the keeping of some days in a special thankfulness to the Lord for some special benefits received thereon. As Herod kept his birth day without Mark 6. blame but by the abuse: They kept the feast of the dedication of the Temple, at which our Saviour was, as it seems, john 10, 22, 23. with approbation. The Sabbath we keep, seemeth therefore to be changed from that seventh which was for remembrance of finishing God's work increation, to our seventh in remembrance of restoring of all things by jesus Christ, and is therefore called the Lords day, Revel. 1. Not only as author of our keeping that day, but referred to the remembrance of his work. Mordecai by decree established the keeping of the memory of the jews deliverance every year two set days together, the 14, and 15. of the Month Adar, 〈…〉 star 9, 21, 22. If days of deliverance and birth and benefits, specially concerning our temporal, life be so warrantably observed and remembered, than days of our spiritual & eternal deliverance & new birth unto a life that lasts for ever, much more. Always ought we to be thankful, but specially remembering the day in which salvation came to us; if men and women keep their wedding day yearly, why not the day of their espousing to Christ? The Apostle reproves Object. such observation of days as in themselves more holy or by institution under the Law, than other days: And so to observe days either by the Church's precept, or by voluntary taking up to observe, is reprovable: for though in respect of institution and use the Saboth is more holy than other days, yet not in the nature of the day, for than it could not have been changed. As the water in baptism by institution and use is holier than other water, so the bread and wine in the Sacrament, but not by any inherent holiness. 2. He condemns the keeping of such days above other Coloss. 2, 16. as worship of God, of necessity in conscience, as if the not keeping bound to sin. When none but God can give such Laws as the breach of them blots the conscience: where is no Law is no trasgression, where the Church and governors appoint, or men take them up to observe, they bind but as historical helps, and are free without scandal & contempt. 3. He finds fault with the keeping of them as against faith, shadows of Christ and his benefits for which they were instituted, Coloss. 2, 16. Christ being come as the body of those shadows, the shadows must cease: But to keep days in memory of benefits past, and to stir up to duties thereby for time to come, is not against religion. It reproves such as forget both benefits and days Use. wherein the Lord wrought them for them. Psal. 78, 42; They remembered not his hand nor the day wherein he delivered them from the enemy: we are so apt to forget benefits that we had need use all lawful 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 he 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 bodies. But in our calling, receiving Christ we receive this dignity of adoption, john 1, 12. Calling is the revealing of God's grace and his will to save us by Christ jesus in our minds and heart, so as we consent to God calling, and follow after him for that life in his Son and cleave to him for it. Coming to Christ and receiving of Christ are coupled together, and the contrary not coming, not having life, but abiding in death, 1 john 5, 12. john 5, 40. Calling is Gods work, enabling a man to perform the condition of the covenant, which is to believe in Christ, and so makes partaker of Christ that he is of his body, partaker of the promise & an inheriter also, Ephes. 2, 6. He that believeth hath everlasting life, is passed from death to life, john 5, 24. Calling effectual is the first revelation of predestination to life, accompanied with justification, and glorification, Rom. 8, 30. justification is unto life, Rom. 5, 18. Regeneration is Glorification or Salvation begun. Titus 3, 5, 7. He saved us and called us, 2 Tim. 1, 9 He saved us calling us; we are called to his kingdom and glory, 1 Thess. 2, 12. To obtain salvation or the glory of our Lord jesus Christ, 2 Thess. 2, 13, 14. To high things, Phil. 3. The calling is therefore called heavenly Heb. 3, 1. Not only as from heaven, but unto heaven. Come up hither, and then they ascend in the sight of others, Revel. 11. We are called in hope of heaven, Coloss. 1, 4, 5. And by hope we are saved, Rom. 8, 24. If calling and saving in Use. respect of beginning and certain accomplishment, be contemporary, then be exhorted to make your calling sure, that you may be sure of your salvation with it, 2▪ Pet 1, 10. Try yourselves by these signs. 1. An echo like answering to the Lord revealing his grace and will to save you by Christ, Psal. 27, 6, 7. Host 2. ult. Zach, 13, 9 Esay 44, 5. God speaks first in the heart; then the heart answers again to the Lord, and a man is ready to underwrite to the Lord; if he say thou art mine, I have given my Son for thee as proof of it: The heart will say, I am thine, with admiration of thy love receive I thy Son given to me. This will further by strife against unbelief, and the love of God, and a careful applying of our souls as given to God to do his will, appear, though we yet feel not our faith. Unbelief and other sins have no quiet settling, no dominion over us; we labour to cast them out, and linger after the Lord, as having our hearts touched by him, to receive him as our King to save us, as they followed Saul whose hearts the Lord had touched, 1 Sam. 10, 26. As Elisha at plough, after Eliah had cast his mantle upon him, as a sign of Gods calling him to be a Prophet, could not but follow, and durst not so much as go home without his leave. 2. A standing up from the world, unto new works whereunto. God called us, we forsake the world's fashion and manner of life, we can be no longer of one mind and heart with them. Be they Heretics, civil men without religion or professing religion without power; God in calling selects us from the world, we cannot count them our dear companions, our hearts and ways do so disagree, that we are abomination or matter of pity one to another. We are as, first fruits to God. 3. A Spirit sitting us for that unto which we be called, by which we savour things of the spirit, aspire to heavenly righteousness, not satisfied with measure but to be filled with the fullness of God, & following apprehend that for which we are apprehended, we meditate now high things, a crown, a kingdom, heavenly inheritance; lower things are too mean to hold us to them. Be thankful you that Use z. know your calling, 1 Tim. 1. I thank him. The promise is to them that the Lord calls, be they near or far off; Act. 2, 39 That when you hear the promises, you ought to praise the Lord, that made you true heirs of them, that you may say Salvation belongs to me for the promise belongs to me in that I am called. Praise God for the fellowship with Christ jesus his Son to that he hath called you, 1 Cor. 1. 8. This calling is a special character of God's love, the first special evidence of it. Worldlings falsely conclude special 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 prosperity is certain either of a better man or better religion; but effectual calling is an infallible evidence of God's love from election to salvation. Be studiously thankful for this which the Apostle puts the Romans in mind, that among the Gentiles to whom he was an Apostle, they also were the called of jesus Christ, though by nature Gentiles, sinners vile, yet by calling highly advanced to the dignity of God's Children. Rom. 1, 6. Work out your salvation, Use 3. follow till ye apprehend it, be diligent in adding graces, follow hard towards the mark for the price of the high calling of God in Christ jesus, Phil. 3, 12. 1 Tim. 6, 12. Nothing can give us more courage to strive to eternal life, to fight for it, than this that we know God hath called us to obtain it, for we gather from thence that our labour shall not be in vain, but God will be with us and prosper us, reach us his hand. To this house. God's mercy is such, that calling the Master of the family, the household have salvation come near to them. Luke 10, 5, 6. Into what house soever ye come, say peace to this house; if the Son of peace be there, your peace shall rest on him. The son of peace one that favours the Gospel of peace, or is worthy of the prosperity wished to the house; as Math. 10, 11. Inquire who is worthy in it, and there abide: not that there is inherent dignity in any man living, but the elect in Christ are counted worthy. Thus gets he the blessing into his house not only for himself but to his; thus many times God joins the household in faith with the householder, john 4, 53. Act. 10, 2, and 16, 15, 33, 34. Acts 18, 8. The Apostle Paul speaks of Baptising not only some particulars as Crispus and Gaius, but the household of Stephanas, 1 Cor. 1. 14. 16. He saluteth Philemon and the Church in his house, Philem. verse 1, 2. So Aquila and Priscilla with the Church in their house, Rom. 16, 3, 5. And sends salutations from them to the Corinthians, 1 Cor. 16, 19 Aquila and Priscilla with the Church that is in their house salute you greatly in the Lord; the Church understand their household whether godly children, servants, kinsfolks, which living together in one house do together worship the Lord, and privately exercise all offices of piety, that it may well be called a private Church. God blesseth the endeavours of the Master of the family, that they submit at last to outward duties, as Abraham found all his males subject to God's commandment that day in which God commanded it. It may be, they are not always internally and from their hearts obedient. C●in was for outward sacrifice subject and conformed as Abel was: so Cham, for form of religion as Shem and Iap●et. It seems neither Lot in Sodom, nor Not had their servants in obedience to God, because Not had none in the Ark, nor Lot brought any out of Sodom, yet it is like they had servants, at least, Genes. 19 The husband may believe and the wife remain an infidel, the wife may believe and the husband continue in infidelity, yet there is hope which must move endeavour to win the contrary minded, 1 Cor. 7, 16. 1 Pet. 3, 2. Let us exhort men to strive Use to place themselves in families, where the Master is the Son of peace: it may be better for body and soul, the household partaking in the blessing of peace with him. As they that live in a visible Church, though yet they be not sound at heart, yet for the time partake of divers blessings for the faithfuls sake among whom they live. Yet it is not safe to trust in being in such places for fellowship of persons, unless they be in fellowship of faith; two in a house shall be divided, yea two in a bed, one taken and another left. Every man must live by his own faith. It is dangerous to be willingly under a wicked governor, or one of his house; for as the creature is subject to vanity for the sin of man, Rom. 8. And the creatures except the fishes perished in the flood with man that by his sin abused them, Gen. 6. So it is not safe being a wicked man's beast, Exod. Yet there may be Christians in a family where the family is not Christ's, Paul Rom. 16, 10. salutes them of Aristobulus, but not him as it seems, as remainiug still in infidelity: and they which are called in the household under an infidel husband or Master, are not easily to forsake their place, but to honour their Master in the superiority in which Gods providence hath placed him over them, 1 Tim. 6. There were Saints in Nero's house. 2. Let believing governors of families set themselves with hope about the reducing of them that be under them to the Lord, God does much for their sakes specially toward such as belong to God's Election in his house, 1 john 5, 16. The covenant of God includes his with him, 1 Cor. 7. In so much as he also is become the Child of Abraham. To be the Child of Abraham is to be freely elected, Rom. 9, 8. To walk in the steps of the faith of Abraham, Rom. 4, 12. To do the works of Abraham, john 8, 39 Whereof is rightly collected the expectation of salvation, Rom. 8 29. That Salvation and being the Child of Abraham Obser. put one the other; none but the Child of Abraham saved, none the Child of Abraham but is saved. The blessing that cometh upon men in Christ is called the blessing of Abraham, Gal. 3, 14. The promise is made to Abraham and his seed, Gal. 3, 16. He saith not seeds, as speaking of many, but seed, as speaking of one which is Christ. The blessing of Abraham is righteousness, & everlasting life, which proceeds of the redemption by Christ from the curse of the Law, he being made a curse for us. So as now malediction, sin, hell, have no authority over us; Christ redeemed us and for us bore the curse due to all our sins. Christ is the storehouse of the blessing of Abraham, the promise of which blessing was made to Abraham and his seed, that is Christ● Heavenly blessedness in the blessed seed. And all both jews and Gentiles by faith implanted into him and becoming one with him, are the seed, Gal. 3, 29, and heirs of all the promised blessings. Abraham is called the father of all that believe, either jews or Gentiles, Rom. 4, 11, 12. Faith was imputed to him when he was uncircumcised for righteousness, and after he was justified he received the sign of circumcision as the seal of the righteousness of the faith which he had when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also: and the father of the circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith, of our father▪ Abraham, which he had when he was uncircumcised, verse 16, 17. All the seed have the promise assured according to grace, not only the jews that are of the Law, but the Gentiles that are of the faith of Abraham the father of us all, according to the Oracle, A father of many nations have I madethee. He is the father of all the faithful, not effectually to beget them and to work their faith and conversion, so God only is their Father begetting them by his Spirit. But analogically and by proportion, that as fathers do transmit to their natural Children inheritance, and other rights of theirs; so he for the grace of the covenant given to him, should as a father transmit to the believers the righteousness and blessedness promised and given to him. That which is proper to Christ is spoken of him. In him shall all the Nations of the earth be blessed Gen. 18, 18. In thy seed (that is, Christ, as Paul interprets) shall all the Nations of the earth be blessed; Gen. 22, 18. So he is called the heir 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 be possessed of Abraham and his seed, specially the head of that seed Christ. This inheritance of heaven and earth he receiveth from God through the righteousness of faith, and transmitts it to all his Children in all the Nations of the earth, that is, such as believe unto righteousness, and so are adopted Children and heirs of heaven and earth, Psal. 37, 20. 1 Cor. 3, 21. So in death the faithful were gathered into the bosom of Abraham their father, and sit with him in the kingdom of heaven the Church gathered out of the universal, as his Children for number, like the stars of heaven. In this is set forth the Use. dignity and felicity of Abraham, in his paternity, that all the Nations of the world believing should be his Children: whereby appears that all have not equal honour and felicity, that have saith equally precious. Abraham and all the faithful are equally just by imputation of the righteousness of Christ unto them. But they are not in this honour with him to have the place of paternity to all the faithful. The Pope usurps, in calling himself the head of all the faithful: it was never given him of God, it is his misery that so many flatter him in his unjust usurpation. It implieth that there is Use 2. but one faith and way of salvation under the Law and Gospel, Heb. 13, 8. Acts 15, 11. Heb. 6, 12, and 11. By faith they obtained testimony that they were righteous: and stand as so many witnesses, that only by beleving in Christ, resting the soul wholly on his obedience for our whole felicity, is the way to life from that promise, The seed of the woman shall break the Serpent's head. By what faith Abraham was saved, his seed are saved. There is one saith both for that which is believed, common faith once given to Saints, Titus 1, 4. jude. v. 3. And in respect of that kind of faith by which we do believe, though for number there be so many faiths as there be believers, yet for kind Abraham's faith and all that have savingly believed, is one and the same for ever; not in degree, his measure was strength in faith, most believers now are weak in faith. Papists are to prove their right in claiming to be children of Abraham, seeing they have not nor teach (twice damnable teaching, contrary to the faith of Abraham) applying Christ the blessed seed to himself, laughing in joy of his felicity, of which his Son was called Isaac; and Christ in whom he believed, testifieth that he saw his day with rejoicing, though a far off, yet with gladness, in respect of his own salvation in him. To that purpose Christ urgeth his example to the jews that would not believe their own salvation in him: you will not come to me that you might have life, john 5. They make two other claims to heaven, merit of person, in Children, or such as newly converted are taken away by death, that working is prevented; and merit of works, both concurring augments (they say) glory, and the latter confirms the former that it is not lost: a strange voice not heard of God's people, that will not go after a stranger because they know not his voice. They blaspheme imputed righteousness. It follows, that to have Use 3. comfortable assurance of salvation, we must prove our s●lves Children of Abraham; that proved the other is sure: that is, 1. By being of faith, to rest on Christ's merit inherent in his own person, without any work done out of grace, or in grace, of ours, trusted in as any part of cause to salvation. As God preached the Gospel to Abraham and he believed, Gal. 3, 7, 8, 9 Rom. 4, 1, 2, 5. To be borne by virtue of the promise as Isaac, Gal. 4. Rom. 9 2 By being in Christ by faith, Gal. 3, 29. If ye be Christ's, then are ye Abraham's seed and heirs by promise. Which is to be known by having the Spirit of Christ in us, to do the works of Abraham, john 8. 39 Michah 2, 7. james 2, 22. By the illumination of the Spirit, anointing and healing our minds to discern difference of things true or false good or evil, 1 john 2, 20, 27. To preserve us from evil ways and evil men, Prov. 2. 2, By regeneration in giving and increasing the godly nature. 3. By governing or leading, Rom. 8, 14. 4 By consolation, john 14. The comforter. 5 By confirmation, giving a constancy in the work of righteousness, to work righteousness at all times, Ps. 106. Verse 10. The Son of man is come, to seek and save that which was lost. This is a defence of the action of Christ in his going in to Zacheus: he 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 we may not Obser. for a passive scandal, (which is, 1. By ignorance of some, 2. By malice in others) forbear the duties enjoined us by the Lord, as appear, Math. 15: Yet as occasion is, we are to give a reason of our doing, in general for holding and professing truth contrary to the world's opinion; as why we are not as the Pagans, as the jews, as the Papists, as profane men in the number of them that are in profession of true religion. 1 Pet. 3, 15, Be ready to give a reason of the hope that is in you. Our Saviour submitts himself to this order, Mat. 9, 11, 12. Why eats your Master with Publicans and S●ners? his defence is, it is the calling of Physicians, to be with the sick that have need of him. 2. Mercy is preferred to Sacrifice. 3. I am come to call sinners to repentance, verse 13. So Luke 15, By three parables he justifieth his mercy to sinners, by their diligence that seek things lost which they would recover, and that graduallie, 1. The woman her groat lost out of ten, the shepherd his sheep out of an hundred: the father and the father's joyful receiving of a dead and lost son. His answer and defence of the woman's fact that so shed precious ointment upon him, which might have been▪ useful to the poor, and on him seemed to be waste: 1. She hath wrought a good work upon me. 2. The poor ye shall have always with you, me ye shall not have always. 3. She did it to bury me. Of his and his Disciples not fasting, he gives answer to them that take exception. 1. The state suits not to the exercise, it is a time of rejoicing as in a marriage feast. 2. The exercise is such as exceeds their strength. As old garments cannot abide the strength of new cloth sowed to them, as old bottles cannot hold out to the strength of new wine, it falls out to the worse, Matthew 9 14. 17. Of his admitting of Mary to touch him in that manner as she did, seeing she had the account of a notorious sinners, 1. she loved much, her many sins were forgiven; she showed more devotion than he that found fault with her, Luke 7. Our duty is not only Reason. to please God manifesting ourselves to him, but to manifest ourselves to the consciences of men, 2 Cor. 5, 11. 2. The just defence either giveth satisfaction to them that are offended of ignorance and weakness by a preposterous zeal, as Peter's defence of his going to Cornelius, Act. 11, 18. Or shames the malicious adversaries, Luke 13, 17. And gets glory to God, Mark 2, 10, 12, 13. For reproof of such as Use. standing upon their own judgement, or their own greatness, are so careless in hearing that men are offended at their doings, as that they contemn them and respect not their satisfaction; if either of these might have dispensed in this case, Christ above all might have stood upon them. He that calls himself, and is called by flatterrers Christ's vicar, is neither like Christ or Peter. He is of another spirit. If he draw thousands to hell no man must say what dost thou. He must be judge of all, and judged of none. Yet they grant now that he may be reproved by inferiors, so it be with reverence, and in modesty. Bellarmine de conciliorum authorit, lib, 2, c, 19 Licet ●nim eum servata reverentia admonere & modestè corripere. So the Rhemists annot. on Galat. 2, 11. The inferior though not of office and jurisdiction, yet by the law of brotherly love, and fraternal correption, may reprehend his superior: If it be a good Priest, or any virtuous person, he may admonish the Pope of his faults, and he ought to take it in good part when it comes of zeal and love, as from Cyprian, Hierome, Augustine, Barnard: but if it be from Wickleife, Luther, Calvin, Beza, that do it of malice; he is not to be reprehended, but take their railings patiently: but our Saviour reprehended as malicious adversaries, as the Pharirises were, yet giveth a reason of his fact which they reprehended. It is one thing of which job protesteth his integrity, that he did not contemn the judgement of his servant nor of his maid when they did contend with him, I●● 31, 13. Because fellow creatures, and to be judged impartial, if inferiors may reprove their superiors with some preface of honour, with submission & acknowledgement of their place & dignity above them, otherwise shutting up their mouths, if respect of God's honour & their brethren's edification did not constrain them: it may be well yielded to an inferior to satisfy in a matter at which he is offended, specially if the offence be of ignorance and infirmity. For the Son of man is come to seek and save etc. Our Saviour defending his going in to the house of Zacheus, by the end of his coming into the world, of his calling to the mediatorship between God and man: It may teach us that our calling, binding us to the things we do, justifies our actions done by that obligation, and may answer for us against them that accuse us. Thus Moses accused for taking too much upon him, abusing the people, making himself Lord and ruler over them, he clears himself by the Lord's testimony of calling him and A●ron to be above the Congregation of the Lord, Numb. 16. Esay calling for diligent attention to his prophecy of the deliverance of the Israelites from the captivity of Babylon, and of the evil that should come upon the Chaldeans, such none of their diviners nor gods could foretell: and the man that God had loved, so as to choose him to the kingdom for this work, he justifieth his requiring of such attention, because he speaks not of himself, but the Lord and his spirit sent him, Isay 48, 16. God sent him, and inspired him by his Spirit to speak such things so as they might rest in them. jeremy quarrelled about his prophecy against Ier●salem and the Temple: and threatened with death for it by the Priests, and the Prophets, giveth this for his defence, The Lord hath sent me to Prophecy against this house and against this City, all the things they had heard, jer. 26, 12, 15. Upon which by the means of Ahikam, he was not put to death. Though the contention was great by reason of the malice of the Priests and false Prophets, yet that godly man sloutly maintained the cause of God and forsook it not till he had delivered him: it is said therefore that the hand of Ahikam, that is, his great help was with jeremy that they should not give him into the hands of the people to put him to death, v. 24. Amos complained of to the king for speaking words that the land could not bear, and flatteringly persuaded to go to judah and prophecy, but not at Bethel because the King's chapel and the Court was there, answers for himself, that the Lord sent him to prophesy to his people Israel, when he was no Prophet nor Prophet's son, but an herdsman and a gatherer of wild Figs: and therefore addeth a special Prophecy against Amaziah that opposed him. 1. Concerning his wife, to be a whore in the City. 2. His sons and daughters to dye by the sword. 3. His lands to be divided by line. 4. And himself to dye in a polluted land, Amos 7, 10, 17. Paul cried out on for his profession and defence of Christian Religion, justifieth and defendeth his cause by declaring Gods extraordinary calling of him to the faith, when he went earnestly on in a clean contrary way, Act, 22, 1. &c, Act. 26. 1, 9 etc. All men should rest in God's authority, he giveth and appointeth us our callings, and commandeth us to walk in them; he giveth all the skill and ability that any man hath for his calling, 1 Cor. 7, 17. Therefore when we accommodate our actions to the rule of our calling, and with diligence perform the offices that by virtue thereof we owe to any man; any man that judgeth it meet to obey God, and walk with him, may easily excuse us, and satisfy themselves. It may admonish men to keep themselves within Use. 1. the compass and limits of their calling, either general or personal and particular, Rom. 12, 4, 6, 8. That it may be said it appertains unto us, Luke 12, 14. Man who made me a judge or a divider over you? Lest we in cur blame of curiosity. john 21, 22, What is that to thee? Of busy bodies in other men's matters, 1 Thess. 4, 11. 1 Tim 5, 13. 1 Pet. 4, 15. Or into danger out of which we hardly can tell how to deliver ourselves, Prov. 26, 17. If we walk in our calling and trouble befall us, yet our conscience will comfort us. But if meddling out of our calling we meet with knocks, we have the blame laid upon us even by our consciences, and by men of common light. We have no assurance to be in safety. 2 Sam. 6, 7, Vzzah was smitten of God in such a case even with death, and many of Beth●hemesh, even 50000. and 70. Because they looked into the Ark, 1 Sam. 6, 19 Which was not lawful but for A●ron and his sons, who must appoint others what to do, Numb. 4, 19 20. Vzziah smote he with leprosy for meddling with the Priest's office, 2 Chron. 26, 16, 18. It pertaineth not to thee Vzziah to burn Incense etc. Thou shalt have no honour of the Lord God. While he was wroth with the Priests, the Leprosy rose in his forehead, and he remained a leper, and dwelled in his house apart unto the day of his death. The sons of Sceva who took upon them to adjure evil spirits by naming over them that had them the name of the Lord jesus, were forced to flee away naked & wounded, with this rebuke from the evil spirit by the man: jesus I acknowledge, and Paul I know, but who are you. The man was carried by the Devil in him (by God's permission) to use such strength, as seven young men were overcome to their great shame & hurt; and it fell out to much advantage of the Gospel as appears in the chapter. The Son of man. 9 Why so called? Dverse judge diversely. Some, that he would be so called that he might show that he was that Messiah which the Prophets foretold should take the nature of man, whom Daniel called the Son of man, Dan. 7, 13. Theodoret in Dan. 7. Others that it is as if he called himself the Son of Adam, as drawing his kind from Adam by the virgin, not having any man to his father, Nazianzen. Others to declare the great benefit of his incarnation for us. Aug de consens. Euang. l. 2. c. 1. Commendans nobis quid misericorditer dignatus sit esse pro nobis. Or because he was also the Son of God, he would hereby distinguish the natures one from another. Others, to signify that he was indeed See 〈…〉 donat. i● Mat. 8; 20. as he showed conversing among men very man, 9 Why Ezechiel only (in particular) in the old, and Christ in the new testament be so called. Come. What. The coming is thus, sent of the Father's love to be the mediator, to reconcile God and man, he took man's nature into unity of person of the Son of God, to perform the office of the mediator to bring man again to God. To seek. This is the first end of Christ's coming to seek that which is lost, Ezech. 34, 11, 12, 16. He justifieth his compassion and humanity to Publicans and Sinners by the practice of men, that having an hundred sheep, leave all to seek one that is lost, wandered from the flock; and a woman seeking one g●oat, with diligence, though she have nine left: And the joy of a father, at the return and finding of his lost son Luke 15. This seeking for lost souls, is truly noted in Christ's going about all their Cities and towns, preaching and teaching the Gospel of the kingdom, Math. 9, 35. In taking opportunities as they fell out, to inform men in the truth, not contemning the vilest, as the woman of Samaria that lived a whore, with one that was not her husband his Disciples marveiled at it, whether at his humility therein as some think, or by reason of the baseness of the woman which was unblamable, considering themselves from what and whereunto his favour had taken and exalted them: but by occasion he makes his end known. That is, out of great desire, and great sweetness and delight, to take all opportunities of conversion of men, and that by two similitudes, one by their desiring him to take meat, to which he answers, he hath meat already that they knew not of, and declares what he meant: they not understanding, inquire about some bringing him meat, still minding meat for his body which they saw to be needful for strength to go on with his work; he declares, it is the opportunity present of doing his Fathers will. And the sauce to that meat is gathering of the scattered Children of God. He waited for the issue of his conference with the woman, in her bringing of the Samaritans, which was, they believed, in a double degree, by her report, to teachabl●es, by their hearing him, to settledness. The other similitude is from harvest, that (something obscured by some interpreters) yet tends to the same thing. Some as if it were proverbially, (you) that is, it is usually said) there are four months to the harvest, as if haste needed not: otherwise why doth our Lord say, you say, yet four months to the harvest; Here present occasion requires diligence, the regions are white unto the harvest, yet that seems more to be his meaning, as harvest admits not stay, but when it is ripe put in the sickle, in another sense, but agreeing, about ripeness, and then putting in the sickle. He is said to see men before he call them, as he saw Matthew, at the receipt of custom, Math. 9, 9 Nathaniel under the Figtree before Philip spoke a word to him of Christ, john 1. 48. His seeing in this kind is not occasional, but of purpose, seeking the particulars of the election. You have not chosen me: But I have chosen you, etc. john 15. He seeks the elect, by the scriptures, by his ministers, by internal motion, either of An●gels or immediate of the Spirit, by benefits, long suffering, by rebuke. By corrections: so he sought Manasseh. So the prodigal is noted to be brought home. Thus job 33, He openeth the ear by corrections, thus he seeks men unto conversion, the converted to repentance. Because he is sent to this; That nothing given him should be lost. To admonish us of our natural state, to take true notice of it. We though extremely miserable, were not carried with any care of our own freedom, we sought not God, Psal. 14, 2. We went astray every one, after his own way, Esay 53, 6. We have turned every one to his own way: of this more, in that, he came to the lost. We sought not Christ till he looked after us to recover us from our state of loss, Esay 65, 1. We thought not of returning to God so much as by dream. We are therefore to give all the praise of our illumination to see our misery and remedy of it; and of the inclination of our wills to desire to be healed, unto the Lord preventing us with his grace. We were as the clay in the potter's hands, and could do nothing, no not will any thing▪ about our forming and fashioning; no more in our regeneration than in our creation. Our hearts naturally are stony, having no aptness to be form, rebellious, hard, till God change them and make the stone flesh: that we have now inclination to heavenly things, things spiritual, it is a supernatural change in the will, that inclined us only to things of the flesh. Inclination to things of the Spirit, is the work of God's grace: who sought us and changed us into new creatures, as if a stone or Lead should have an inclination to fly upward. We were dead, therefore could no more seek our own quickening than a dead body can seek restitution to life. This is in a sort confessed of the learned Papists: That a man without the work of God's Spirit, cannot do or will any thing in these things that belong to Piety and Salvation, not any way by the strength of nature prepare himself to receive grace. Therefore when a man hath a will to believe, to be converted, to be healed in Soul, to be free from rebellious motions that come from the carnal part, to serve God without let, without contrary▪ lusts from the will of the flesh, it is a plain sign of God's grace in him: we do indeed feel our disposition and desire to believe and be converted before we know that we be converted. Yet the will is healed in order of nature before it desire freedom from spiritual bondage. It is the comfort of a regenerate man that he would do good, Rom. 7. Some natural or moral good a man without grace may will, but not spiritual to be agreeable to the spiritualness of the Law. Though a man cannot follow the guidance of the spirit without feeling and hindrance of the flesh, yet there be a lusting of the Spirit against the desires of the flesh, hindering the fulfilling of them, the man is in grace. Luther when he was a Monk, vexed with these thoughts, this or that sin thou hast committed; thou art infected with envy, impatience, and such other sins; all thy good works are unprofitable; confesseth if he had understood that place of Saint Paul, the flesh lusteth against the spirit, etc. He should have said as he did after he received light. Martino, thou shalt not utterly▪ 〈◊〉. 〈◊〉. be without sin, for thou hast flesh, thou shalt therefore feel the battle. Despair not, but resist strongly, fulfil not the lust of the flesh, and thus doing thou art not under the Law. It is the note of God's Children, that they seek the Lord, and feeling such indevoure in themselves, they may, they must rejoice, Psal. 105, 3. Let the heart of them that seek the Lord rejoice. The Papists between those works which we do by natural strength, and those that we do by grace infused and inherent in us, teach a third kind of works which neither come from any power of ours merely, nor yet from any supernatural grace in us inherent, but by external aid of the Spirit by which they seek their justification. They put erroneously faith and love actually to go before justification, which are together with it for time, and love is from God's love, made known in some sort to us. If God should lift us up to love him before he justify us, he should by making us love him, prepare us to be loved of him; whereas john saith not that we loved him, but that he loved us first. We do long after rather than feel our justification, desire but scarce perceive, unto rest of soul, grace to dwell in us manifestly. Sometime we are in fear, sometime believe and hope, and are in repentant sorrow, by which we are led to the more manifest perceiving of that which is wrought in us, and to a further measure of peace which we do desire, Lam. 3, 21. Though the will carried up to Godward, embracing him, and drawing to him as unto the chief good, his favour, his countenance above all earthly things: Uniting a man's self to him by a fervent act of his will, his will beginning to be made one with God's will, resolved and desiring to do it without partiality or reservation: be a true note of a gracious estate. Yet there is a conviction of judgement, by which a man seeth what is meet for him to do, as to arise out of his sin, and with force of his conscience he purposeth; it may be voweth against some particulars; but his will is not renewed, and so he hath no spiritual inclination to the good he seeth; or aversion from the sin he is convinced of; it is therefore but temporary, it fadeth away like the morning dew. It may move us likewise Use. 2 to ascribe our rising from our falls to his seeking of us, who otherwise do so dote upon the temptation as that we have no mind to seek God to pull us out. Spiritus gratiae in eo qui recepit semper est in eo qui recepit, sed non perpetno operans, Cant. 5. Which may appear in David, in Solomon, in Peter who repented not till Christ looked back upon him, and it was not without some inward work in his heart. Vt quis possit a peccato resurgere, requiritur gratia excitans quae non semper adest, gratiam excitantem non semper haberi experientia ipsa testatur. Bell. de gratia & lib. arbitr. l. 2, c. 7. Sometime there is a will of rising out of falls but not power, as Psal. 119, 176. I have gone astray like a lost sheep, O seek thy servant, for I do not not forget thy word. Ambros: Quaere me, quid ego te requiro, quaere me, inveni me, suscipe me, por●a me, po●es invenire quae 〈◊〉 requiris: dignare suscipere, quae invereris: impone humeris quae susceperis: non est tibi pium onus fastidio, non tibi oneri est vectum justitia, veni ergo Domine, quia etsi erravi, tamen mandata tua non sum oblitus, spem medicinae reservo, etc. Admonet nos deus facere quod possimus & petere quod non possumus. Aug. de natura & gratia. Quando homo non potest si vult, propter voluntatem impossibilitas non imputatur: si autem non vult propter impossibilitatem, voluntas non excusatur. To stir up to seek him with hope, now found of Use. 3. Christ, who sought them when they asked not after him. If he sought us when we neither knew him nor sought him: as john 4, If thou hadst known etc. Now we seek him, we may be bold, we shall not seek him in vain, he is good to the soul that seeks him, Lam. 3, 25. I have not said in vain to the house of jacob, Sack ye me. Ye shall seek me and find me, because ye shall seek me with all your hearts, jer. 29, 11, 13. If when we were enemies, Christ reconciled us to God, much more being reconciled shall he save us from wrath. He giveth by his Spirit to us to seek by requests of God such things as we need, for which same he in heaven makes intercession for us. To stir up our love and Use 4. care in seekeing men that are lost or fallen, in common duty of charity, or special charge and office. The first implied in that speech, Cant. 8, 8, 9, 10. The Church of the jews speaks to Christ for the Gentiles yet uncalled, who destitute of the word and ministry, not having th● true doctrine whereby to nourish others, as a virgin that hath no breasts, not yet marriageable, so unfit yet to receive Christ, desiring that they may be brought to the acknowledgement of Christ, asks what shall be done for them in that day of their calling to him, when there shall be treaty of their marriage to him. The Church joins herself to Christ in this care of doing something for the calling of the Gentiles, because though the power be his, and he be the author of all heavenly blessings, yet he useth the faithful in this work as his instruments. The answer of Christ implieth his good liking of that care for the Gentiles calling according to the Prophecies: If she be a wall, if she be constant and continue firm in expectation of her promises and the profession of that truth which shall be revealed, we will build upon her a silver palace, we will build upon him a silver palace, beautify and strengthen her with further grace, make her a costly palace fit to entertain my spirit; and if she be a door, we will keep her in with boards of Cedar: if she give free passage and good entrance to my word and grace, we will make her sure and safe from corruption, and reserve her to immortality. Christ joins the Church still with him in this as an instrument voluntary. Ezech 18. Return and cause one another to return. Host 6. Come let us return to the Lord. Zach. 8, 21. They that dwell in one City shall go to another, saying, Up, let us go and pray before the Lord of hosts and seek him, I will go also: like that Esay 2, 2, 3. Come, & let us go up to the Mountain of the Lord, etc. joshua 22, 19 If the land of your possession be unclean, come over unto the Land of the possession of the Lord, where the Lords tabernacle dwelleth, and take possession among us, but rebel not against the Lord, etc. This is the nature of faith to breed love to God and those that belong to him, even such as they never saw, that were long before them and shall be long after them. This love brings forth desire and endeavour to procure their salvation. We pray, thy kingdom come, our endeavour must prove the truth of our desire. The success may provoke to the duty, Psal. 51. I will teach thy ways to the wicked, and sinners shall be converted to thee: a man shall have joy of the answer of his lips, Prov. 15, 23. It is to such a fruit as a righteous man hath not a greater. Prou. 11, 30. Let him know it, he saveth a soul from death, and covereth a multitude of sins. jam. 5. Seek them then by prayer, stand before God and speak good for them; we love little, if we will not speak a good word for a man. The fearful condition of the world is noted, in that, Christ loved them not so much as to pray for their salvation, john 17. Thus Paul sought Israel of God: Christ those that crucified him of ignorance. 2. By teaching and admonishing them of the error of their way, Ezra 7, 25. 3. By doing good unto them and conversing honestly and with winning behaviour before them. Waiting for God to succeed all. If we must do thus of charity, when we also have charge to do so, public or private, how should we not apply ourselves to seek men's souls wherewith we are charged? how shall we free ourselves from guiltiness of their blood that perish without our endeavour to save them? When a man hath done that which appertained to him, and they will not return but dye, he hath delivered his own soul. How woeful is their case that seek not to recover the fallen, but draw them into sin? And to save. Consider we the action to save, 2. The property he hath in it, he came to it as appointed of his Father; The state of the persons to whom he performs this, lost. To save: he was appointed, Esay 49, 6, He is called the Salvation of God; mine eyes have seen thy Salvation; Luke 2. He hath his name jesus of that: He Mat. 1. 21. shall save his people from their sins; he saith of himself that he came to save men's lives, not to destroy them, Luke 9, 56. Not to condemn the world, but to save the world, john 12. He came to save sinners, 1 Tim. 1, 15. God hath lift him up to be a Prince and a Saviour, Act. 5, 31. Q. How doth he save us? A. By his merit and spirit; merit of his life, and of his death, fulfilling the Law for us, expiating all our sins by the Sacrifice of himself, making intercession for us. Not only was he without sin, as john 8, 46. 2. Cor. 5, 21. 1 Pet. 2, 22, 23. Heb. 4, 5. That he needed not to offer as the high Priests under the Law for his own sins, Heb. 7, 27. Neither did he fulfil the Law perfectly, only for himself, and so is called that holy thing in respect of nature, sanctified from the conception, Luke 1. The holy Child, Act. 2, 27. Holy one, Act. 13, 35. And the just, 3, 14. But he fulfilled the Law for us: as many as he came to save, Rom. 8; 3, 4. Rom. 10, 4. As Adam's disobedience, is imputed to all his progeny, so the obedience of Christ is to all that are in him as their root. Rom. 5, 19 As by one man's disobedience many were made sinners: So by the obedience of one, many are made righteous. We may be said in a sort to be justified by the righteousness of the Law, but inherent in Christ, imputed to us. justification by faith imports two things, the not imputing of sin, imputation of righteousness, which is called the righteousness of God, not only by Gods appointing it, or by his accepting it, but by his working of it in Christ, his obedience being the perfect, full, entire obedience of his person, God and man, not only of his nature humane to be a holy and a just m●n, whence it cometh to be meritorious. The Apostle teaching that we are justified by faith, saith that in so teaching he establisheth the Law. Even by that Doctrine because the righteousness which it requires for matter, is performed by Christ, and offered to God as our righteousness, and imputed of God to us: it requiring unto life, do this, man by faith finds it in Christ. If it be thought absurd that we are justified and made righteous by legal righteousness, it may be answered, that legal and evangelical righteousness do not differ in matter, but in the efficient and manner. The Law required it of our own performance, the Gospel teaching it to be sufficient that it is performed by Christ for us, and apprehended of us by faith. Daniel 9, 24. The benefits of Christ are noted to be two. One in respect of sin and evil: 2. In respect, of righteousness. The first in 3. Degrees, 1. Confirmation of the godly against defection, to finish the transgression. Cohibendo defectionem illam, continebit & confirmabit bonos ne deficiant a Deo. 2. To seal up, or to make an end of sins. To cover sins, so as God will not behold them. He sees none in jacob, Numb. 23. To make reconciliation for iniquity, to give a full satisfaction, and to put away wrath. That God shall freely love us and graciously receiveus. 1. Reprimitur regna●s peccatum, sordes, vestigia reliqua teguntur. Quoad reatum prorsus auseruntur. The second benefit is the righteousness of God's people for ever: everlasting righteousness. Ea loco ●peccati aboliti succedens, fide primum apprehenditur a nobis, ac deinde imputatur nobis a deo pro justitianostra. Gal. 4, 4. Christ is said to be made under the Law: legi autem factus est obnoxius, quia cum liber esset, sponte sua, in nostri gratiam, e●us jugum subijt, omnemque justitiam accuratissimè adimplevit. Christus ergo filius Dei, qui immunis iure suisset ab omni subjectione, legi fuit subiectus, cur? nostro nomine, ut libertatem nobis acquireret; quemadmodum enim qui liber erat, captivum se vadem constituendo, redimit: & induendo vincula, alteri exuit, ita Christus, legi servandae obnoxius esse voluit, ut nobis immunitatem acquireret, alioqui frustra i●gum legis subijsset, nam sua certe causa non fecit: non ita exempti ut nullam amplius obedientiam debeamus, etc. Although he be Lord of the Law, and therefore the Law hath no authority or power over him, for he is the Son of God; but of his own accord he made himself subject to the Law, and in perfect innocence, suffered all tyranny: he did not only live civilly under the Law, but suffered the terrors, so as no man upon earth ever felt the like. Primum magna legis sanctitas, quod nihil in ea mandatum cui deus ipse in carne manifestatus non velit esse conformis. Deinde quamuis filius sit dominus Sabbathi (atque ita totius legis) tamen ad perfectam & internam & exterternam obedientiam qualem lex requirebat, se obligat. And this may not seem strange that he which is Lord of the Law, should be subject to the Law: for he must be considered as our pledge and surety, representing the persons of all the elect, and so is subject not by nature but by voluntary abasement, by condition of will. That according to the tenor of the law we might have right to life, do all these things and live. As Christ was borne of a woman not for his own sake, but ours, so was he made under the Law. As he became a servant for our sake, so in that respect he became under the Law of a servant, and his subjection to the Law was a part of his humiliation, Phil. 2. He yielded himself also to those Laws that were prescribed to God's people by occasion of sin, in conforming whereunto they professed themselves sinners. He was circumcised, Luke 2, 21. Offered, v. 24. performed other ceremonial observances, john 7, 2● 10. Was baptised, Math. 3. received the Sacrament of his own body and blood; and all that he might fulfil all righteousness, Math. 3, 10. By which we are led into the next point, expiating all our sins. Unto which he did not only take our nature and miserable infirmity, and was content to abase himself in this life to endure sundry years, many indignities and contumelies, but with it he took our sins upon him. Not the punishment only as a sacrifice for sin, to give satisfaction, but became a sinner, not by nature or any act of his, who knew no sin but by imputation, translating the sins of the Elect from them to him, according to his Father's counsel, and his own undertaking: he having no sin of his own he could not as man be bound to these kinds of Laws prescribed to God's people by occasion of sin, in conforming whereunto they professed themselves sinners; which Christ conforming himself unto, did profess himself also to be, and the chief, though not by inherence (he was without sin) yet by Gods laying the sins of the Elect upon him, and his taking them upon himself, so as the guilt of them was upon him, and did bind to satisfaction, as a surety that takes the debt upon him, that was not his before, is bound, as Paul to Philemon▪ for the debt of Onesimus. That he stood guilty of our sins, appears in the type, the escape goat, Levit. 16, 21, 22. So in the prophecy, Esay 53, 6. God hath laid upon him the inquities of us all, 11. He shall bear their iniquities; 12, He bore the sins of many, 2 Cor. 5, 21. He made him to be sin, etc. Sin here is to be understood Object. of the sacrifice or punishment of sin. Not only so, but Christus Sol. quasi peccator occisus est ut peccatores justificarentur. Amb. He suffered as a sinner that sinners might be justified: he took our sins in his body to the tree, that we dying to sin, might live to God, 1 Pet. 2, 24. 3. With our sins he, took the full punishment due to them, to satisfy God's justice, and to reconcile God and man, that God might be just in forgiveness of sins. Rom. 3. He gave himself a ranson, a full price, answerable to all that punishment which our sins came unto. Both in soul and body, 1 Tim. 2, 6. He himself, gave himself whole, a full and equal price for us. He is called a surety of a better Testament, Heb. 7, 22. Sureties are to deliver them for whom they become sureties, by payment of the whole debt, as it is required. If it be goods, take his bed from under him, Prov. 22. 27. Philem. v. 18, 19 If it be liberty, the surety becomes bondman for him whom he freeth, Gen. 44, 33. Life for life, 1 King. 20, 39, 40, 42. So Christ becoming our surety must give body for body, and soul for soul, in stead of our bodies and souls: he suffered for sins, the just for the unjust, that which the unjust should have suffered. He redeemed us, becoming a curse for us. Christ saveth by his intercession; we shall be saved by his life in glory, Rom. 5, 10. He is able to save perfectly, or unto the end, such as come unto God by him, seeing he liveth ever to make intercession for them, Heb. 7, 25. The life and kingdom, and glory of Christ are destinated to this end as their scope, the salvation of the believers; not only by his kingly power but by execution of his priestly office in glory, making requests for us: thus the Apostle comforts the Elect of God, believing in Christ, Rom. 8, 33. 34. Against fear of condemnation, yea of accusation, to secure them of salvation. And to lay the comfort down in the best force of it, whereas the direct opposition is of accusation, and Christ's patronage or intercession; of condemnation and God's justification: but he makes a traiection, willing to fence God's Children from the top to the bottom, and to arm them with such confidence as may chase away to the furthest, anxieties & fears. He gathers more emphatically (that they are not obnoxious to any accusation of guiltiness that may hurt them before God) by Gods justifying of them: then by Christ's intercession, for the way to judgement is shut up aforehand, when the judge hath pronounced them just and guiltless, clearing them from all faults that any would lay to their charge. And so in the second opposition. It is not to be feared that they should be condemned for whom Christ by his death hath satisfied divine justice and expiated their sins, to prevent that judgement of God, and by his intercession not only abolished death, but brings their sins to be forgotten, so as never to come into account. How doth Christ make intercession now for us, being in heavenly glory? in his humiliation he prayed for us, john 17, 20. For all which shall believe 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 entered into the true holy place, into the very heavens, within the veil, Heb. 6, 20, and 9, 24. Not in his own name only, but in the name of every particular believer. Exod. 28, 12, He shall bear the names of the Children of Israel before the Lord upon his shoulders for a remembrance, that he might remember them to Godward: and for this there were two Onyx stones set and embossed in gold, and in either stone six names graven, according to the names of the Children of Israel. He had also in his Breast▪ plate four rows of stones, three in every row with the names of the twelve tribes, to bear them upon his heart when he goeth into the holy place. I do not say I will pray Object. for you. Christ's intercession, considered Sol. whether as vocal. The praying of Christ in heaven may be understood this presenting his humane nature assumed unto unity of person with the Son of God, unto his father for that end to save his. A body hast thou ordained me; By Heb. 9, 24. the which will we are saved, by the offering of the body of Christ. 2. Setting his merit of obedience to the Law, and cross in the sight of God, for remembering him of them, whom he hath reconciled. Though God suffers not oblivion of those whom he hath justified, yet thus Christ mediates for them still by presenting to God his sacrifice, his obedience for them, with the everlasting vigour and merit of it, 1 john 2, 2. 3. As God declaring his will, as man desiring of God, that as his sacrifice is of a sweet savour, so they that believe in him may be such, by the merit of it in his acceptance he delights in them, his love and pleasure is in them. 4. And as the incense and sweet perfume ascended and gave a sweet smell, so the works and specially the prayers and praises of the faithful, through the odour of his sacrifice and the intercession of Christ, are sweet to God. Thy voice is sweet Cant. 4. How much better is the savour of thine ointments than all spices? Thy lips drop honey combs, and thy plants are as an Orchard of Pomegranates and sweet fruits, and with all the chief spices in themselves they are not so sweet: but in Christ who obtains 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, Holiness to the Lord, that he might bear the iniquity 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 he saveth by his Spirit, and efficacy, application of his merit. It is required that unto the enjoying of benefits purchased by Christ, we be first partakers of and possessed of himself. Here is the comfort of a soul that the testimony of God is within it, so as it can truly say, my beloved is mine. We must be in Christ before he be to us that which he is made of God, 1 Cor. 1, 30. He 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 dignity and riches. The promise of blessedness is made to Abraham's seed, not seeds: That is Christ, Gal. 3, 16. We must be parts of Christ as the seed, before we be blessed v. 29. Unto this 〈…〉 ion with Christ, there be certain joints and bands, Coloss. 2, 19 As the members of the body are tied to the head. These bands by which the Elect are tied to Christ, are the Spirit and faith. Children that cannot actually believe, are united to him as to their head by an unspeakable 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 years, 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 he was sent into the world to work our redemption: so God loved the world, that he gave his Son, john 3. and Rom. 8. He 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 we enjoy him and all things with him, Rom. 8, 32. And this gift of Christ is the cause why God first (before we seek it) giveth us faith. By his merit, and on his behalf, it is given us to believe in him, as also to suffer for his name, Philip. 1. And because we cannot believe unless we be chosen to it, faith is of God's 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: faith is not of all; only his sheep believe in him, john 10. And in God's gracious acceptance of our faith, not for the grace itself, it is in this life imperfect; but as it is relative, so faith is imputed for righteousness, and righteousness is imputed without works, Rom. 4, 5, 9, 11. Imputation, is three fold. 1. Acceptation of a thing as sufficient, though insufficient in itself: so some falsely define our justifycation to be nothing else, but God's gracious acceptation of our faith in Christ, though in itself unperfect, for our perfect righteousness. It is certain God receives no righteousness from us, unto our justification in whole or in part, but giveth righteousness unto us, and imputes it for our own, as if we had wrought it ourselves. 2. For accounting that righteousness which in itself is perfect, and reckoning it to us as ours, though not done by us. 3. When the righteousness so perfect in itself wrought by Christ, not by us, is so reckoned ours, as if we had done it ourselves, one shall say, Surely in the Lord, I have righteousness, etc. It is questioned between us and the Papists, not whether by faith: but by what faith we are saved. By faith ye are saved, is the express word of God, Eph. 2. justification is unto life, Rom. 5. Therefore that faith which justifieth, is lively, dead faith doth not justify. They profess to differ from us in the question of faith: In the object, subject, act. The object they make to be only the whole word of God. Which we deny not, but th●s faith the Devils have, which giveth no peace but leaveth them trembling at their own damnation, which is set down in the word of God. 1. The object of faith is the whole truth propounded in the Scriptures, called faith of the truth. King Agrippa believest thou the Scriptures? I know thou believest. That Christ is. He that cometh to God, must believe that God is, so that Christ is. The jews believe not this, but count that jesus the Son of Mary, who is the Christ of God, to have been a deceiver, and look for the Messiah to come. The things spoken of Christ in the Scriptures: all that john spoke of this man was true, john 10. The Turks believe that Christ is and that he was for his time a great Prophet, but not all things the which Christ hath spoken, written of him. john 14. Believe me, that I am in the Father, and the Father in me. To rest, and stay on Christ for the benefits brought by him. This is the faith that is given on the behalf of Christ. The faith of Gods Elect peculiar to the sheep of Christ, it is called receiving of Christ, john 1, 12. We teach that the proper object of justifying faith is Christ: with promise of mercy in him, as forgiveness of sins, reconciliation, etc. Gal. 2, 16. Even we I say have believed in Christ that we might be justified by the faith of Christ: that, say the Papists, is as by a disposition to justification, but that is false; for that puts a space between justification and faith, but they are together in time, contemporary; every one as soon as he believes is just. Paul opposing in the point of justification, believing and doing, faith and work, therefore it doth justify not as it is a work, but as an instrument to receive Christ, and in him righteousness unto justification of life, imputation of righteousness without works. The Israelites stung of fiery Serpents were cured without doing any thing but looking upon the brazen Serpent; and so with faith of the promise of God were healed: so we fixing our eye of faith upon Christ, and the promise of special mercy in him are justified, and saved, john 3, 16. We are commanded to believe the Gospel; the Gospel is the tidings of good things that betide us in Christ, as forgiveness of sins, the favour of God, restoring to heaven; adoption to be the children and heirs of God, and these without our labour or works, only of the free grace of God. Theophylact, Math. Evangelium secundum Matthaeum. Evangelium de eo quòd nunciet nobis res prosp●ras & bene se habentes. Eoc est, bona: nempe remissionem peccatorum: justitiam, reditum in coelos, adoptionem in filios dei: nunciat autem quod facile et gratis haec accepimus, neque nostro labore assequnti sumus hac ●ona, neque ex nostris acceperimus bonis operibus, sed gratia et misericordia dei talia bona consicutisumus. Thus the object of faith is the special mercy of God to me in Christ, in whom I receive these good things. 2. Christ saves that which was lost, by Sanctification of the Spirit: unto this they were Elected in Christ, Eph. 1, 4. 2 Thess. 2, 13, 14. 1 Pet. 1, 2. And this is glorifycation, and salvation begun; whom he justified, them he glorified. 2 Cor. 3, 18. We all behold as in a mirror the glory of the Lord with open face, and are transformed into that image from glory to glory as by the Spirit of the Lord. The Apostle notes three things, great benefits, which all we the whole body of believers do receive by the Gospel, as the Spirit makes it quickening to us. 1. The revelation of God, 2 Cor. 4, 6. The light of the knowledge of the glory of God. 2. Transformation into the image of God, by glorious sanctification, whereby they become like unto God the Spirit of glory which is the Spirit of God, resteth upon you, 1 Pet. 4, 14. Called peculiarly the glory, Esay 4, 2, 3, 5. Upon all the glory shall be a defence: set forth in earthly similitudes, Psal. 45, 9 A vesture of gold, Esay 54, 11, 12, 13. v. 8. ivory palaces, beauty for Christ to be pleased and delighted in, ornament much set by of God, 1 Pet. 3. God is infinitely glorious in holiness, they are partakers of his nature, by Christ, not essentially as the natural son, but by similitude, 2 Pet. 1, 4. Adoption giveth them the dignity of the Children of God, heirs with Christ. Adoption belongs to glorification, Christ giveth the glory that his Father gave him, john 17. Unto them the effectual knowledge of Christ reneweth a man according to the image of God in the truth of holiness and righteousness, so as he is the glory of God, as he is his image. Some excelling in holiness, are in a special sort called the glory of Christ, 2 Cor. 8, 23. In whose persons the glory of Christ shines forth as in some image. 3. There is a proceeding in this glorification from one degree of glory to another, which in respect of the soul, is made perfect in death, 12, 23. This increase in glory is set forth by outward things, Cant. 1. 8. When the Churches spiritual ornament is set forth by rows of stones and chains of gold, she is promised to be made still more glorious, v. 10. We will make thee borders of gold with studds of silver. Richly decked already, she shall be more glorious by the holy Trinity, till she attain the perfection of glory. In regeneration we live in the Spirit that life which Gal. 5. is eternal, 1 john 3, 15. So as never to dye, john 11, 26. We are partakers of the first resurrection, raised to a glorious and immortal life, the life by jesus manifest in our mortal flesh, 2 Cor. 4. Which life Christ came for, that we might have it, and that we might have it more abundantly; john 10, 10. We are saved by the renewing of the holy Ghost. The exercise of this sanctification is partly in repentance, which is unto Salvation; as Christ came to save sinners, so to call sinners to repentance. Repentance and life are coupled together, Act 11. Whom God would not have perish, he will have come to repentance, 2 Pet. 3, 9 Seeing whom Christ saveth Use. he sanctifieth, it should move us to examine ourselves about sanctification, which is salvation or glorification begun. It is of that necessity that all the unsanctified are excluded, Math. 18, 3. john 3, 3, 5. Heb. 12, 14, Revel. 21, 27. The inheritance is appropriated unto Saints, the Scripture thrusts it into their bosom, and pins it as it were on their sleeves, Act. 20, 32, and 26, 18. Eph. 1, 18 Coloss. 1, 12. There is no sanctification singular, but in union with Christ: Who as the head giveth life, and influence of grace only to his body, Eph. 1; 22. Heb. 2, 11. Titus 3, 6. Whatsoever civil virtues a man have, as the youngman that Christ looked upon and loved. What temporary reformation, or common sanctification so called, in respect of some materials or dispositions, not brought forward to sanctification singular, being not by spiritual union with Christ, is no degree of Salvation. Therefore to know true sactification con cider the singularity of it. Math. 5, 20. Except your righteousness exceed, etc. 47. What singular thing do you? 48. Ye shall therefore be perfect as your heavenly Father is perfect. By imitation of God suffer not this one virtue of loving your enemies to be wanting in you. This perfection is the singularity of sanctification. Not that any man attains to absolute perfection in this life, Philip. 3. I am not already perfect. We have sin, we do sin all in many things; but there is in the sanctified, a perfection of sincerity, their heart is good and honest, which God calls perfect, 2 Chron. 15, 17. The heart is whole with God not divided, spoken in comparison of hypocrites, whose heart is not whole, Psal. 78, with the Lord: they are double minded, jam. 1 and 4. They are true in their heart, have their conversation in simplicity and godly pureness. 2. Perfection of integrity; they have the seeds of all virtues in them though yet they are not grown up. They have the perfect nature of Christians though they be but babes in Christ, 1 Cor. 3. They have a new man in them. Newness of Spirit in which they serve God, Rom. 7. The spirit, soul, and body, sanctified in measure. They respect all the commandments given to them, Psal. 119: Towards all persons, God, their neighbour, themselves. They have completeness in their actions, they have the needful parts of a good work, and right matter, a right principle out of which they work, saith purifying the heart, working by love; a right end God's glory, the edification of men, &c, They hold on, and contend towards perfection in degrees, job. 17. It is not thus with the Hypocrites. 2. Consider their difference in sinning; the Godly sin not, they cannot sin, 1 john 3, 9 Grace freeth them from the reign of sin that they serve it not; it giveth an inclination and disposition to the will that it resists the will of the flesh as contrary: so in their sinning, they are rather patients than agents: they work none iniquity. Rom. 7. Leads me captive to the Law of sin. It is not then I that do it, but sin dwelling in me, which appeareth in their striving, mourning, complaining of sin in them, purging or purifying of themselves constantly, desirous to be freed utterly from sin. Temptation is▪ said to take them, 1 Cor. 10, 13. And to be but humane, not sought out of affection, but taking advantage of humane infirmity. Humanum quiddam non nihil ipsos esse passos dicit. Galat. 6, 1. If a man be preoccupate in any offence. Ex subito motu passionis, ignorantia seu infirmitate. He speaks of sins into which a man falls not wilfully or of set purpose, but of infirmity, beguiled by the Devil or the flesh, the deceitfulness of sin, like men to sin, is of two sorts, by surreption, or disease. By constitution, and habit, which bring forth actions corrupting, losing that common Sanctification which they had, by their common calling into out ward covenant with God, and became holy in profession before others that were not so called. Which aggravates their sin above theirs that were never called by God's Name. Deut. 32. Three things Moses chargeth them with, 1. Corrupting themselves, 2. Contracting spot, 3. Habit or constitution, perverseness, sinning of full will, frowardness: wicked men are noted of their frowardness, they sin of full enmity and maliciousness of will. Consider, a kind of force in the Spirit sanctifying to do known good: The Spirit within me compels me, job 32. jer. 20. It was as fire shut up in my bones, I was weary with forbearing, I could not stay. Down goeth the power of the flesh, the door is open for Christ to come in, and the grace within will not be shut up, but breaks forth unto the works of righteousness. 2 Cor. 5. The love of Christ constraineth us. For we thus judge, etc. Psal. 116. What shall I render? All his benefits are upon me. Psal. 56, 12. Think upon me O God. As wickedness proceedeth from the wicked, so righteousness from the righteous; such are noted of the working of righteousness, it will declare itself in a man's life if he have any sanctification in him. ●f we live in the Spirit let us walk in the Spirit, Gal. 5. 2. Let such as the Lord hath sanctified rejoice and be thankful: they are entered already on some part of salvation, which assures them fullness from God's faithfulness. 3. Christ saves by his Spirit in leading, preserving the sanctified unto salvation: he keeps them, that they cannot lose it. Deut. 33, 3. All thy Saints are in thy hands. This effect of God's special love to his Saints, distinguished from hypocrites by this work of grace, they are his Disciples, and humbly and attentively hear his words, notes that after God hath received people into favour he takes them into sure custody for Salvation; they are all in his hands, and who can pull them out? none, as Christ saith, john 10. I will give them Eternal life, no man shall pull them out of my hands. 1 Sam. 2, 9 He keepeth the feet of his Saints, Prov. 2. 7, 8. He is a shield to them that walk uprightly, and he preserveth the ways of his Saints. He watcheth over them to keep them from sin as well as from any other danger: he doth not so keep always as not to be tempted, no nor that they should not fall into temptation, but either he preserves them from temptation, when they have opportunity; or if there be temptation, that they shall want opportunity, or if there be both opportunity and temptation, he so shines into their minds by divine, and bows their hearts to his commandment, that they stand; or if they fall, he rescues them from the power and guiltiness of their sin and from the rage of the Devil, that the evil shall not fasten upon them to destroy their grace or deprive them of salvation. 1 Cor. 10, 13. That they may be able to bear it. 2 Cor. 12, 7. His grace shall be sufficient for them, 1 john 5, 18. They are said to be reserved to jesus Christ, jud. 2. Being called and sanctified they are kept as a special portion, treasure, & possession unto jesus Christ the true heir of the world: conserved in Christ, because our safety is not in our hands, either our deliverance from evil or perseve ring in good, but our King, the author and finisher of our faith, Christ jesus given us of God the Father, to whom is given all power in heaven and in earth, and all judgement, Math. 28. john 5. keeps in the purchased salvation, most powerfully, and loseth not one of them whom his Father gave him, john 6. It lieth on God's faithfulness to keep them from evil, 2 Thess. 3, 3. To confirm, and perfect them, God hath promised it, jer. 32. 40. Ezech. 36. 27. Christ hath prayed for it, Luke 22, 32. john 17. 11. Holy Father keep them in thy name. I pray not that thou take them out of the world, but that thou keep them from evil: hereof the Spirit works persuasion, as in ●●ul, Rom. 8. 2 Tim. 4, 18. He will deliver me from every evil work, and preserve me to his heavenly kingdom: the weak in faith shall be established, because God is able to make them stand, Rom. 14. This ability is used unto faith to keep it that it fail not, that the work of faith may be fulfilled with power as the Apostle prayeth, 2. Thess. 1. And by faith we stand, 2 Cor. 1, 24. This is the effect and nature of faith to make us stand. It keeps us, as a town is kept from enemies by garrison lying in it. 1 Pet. 1, 5, Which are kept by the power of God through faith. It is victorious; it overcomes the world. 1 john 5, 4. This is the victory which hath overcome the world, even our faith: to note the certainty of the victory it is delivered, not in the present nor future tense, you do or shall overcome, but in the preterperfect tense, you have overcome. 1 john 4, 4. Little Children ye are of God, and have overcome them. It is said to quench the fiery darts of the Devil, Ephes. 6, 16. Though his darts be not only sharp and piercing, but also fiery, faith shall both blunt them and extinguish them. He seemeth to allude to the ancient custom among soldiers poisoning their darts and cast them at the enemy, who wounded with them were so inflamed as to be hardly cured: so the temptations of the Devil as fire inflame the heart, but faith beats them back, and quencheth them: we are commanded to resist the ●ames 4, 7. Devil and he will fly from us. That is our encouragement to resist him steadfast in the faith, 1 Pet. 5, 9 implying that in a steadfast faith, there is strength to overcome him, R●vel. 12, 11. Because faith possesseth us of Christ, 〈◊〉 keeps us in the possession thereof, it rests upon God by 〈…〉 ●●ans of jesus Christ, so 〈…〉 obtain and do things impossible to nature▪ If thou casst believe all thing are possible. God's people have prevailed by faith with Christ, to put forth his power to their cure of diseases incurable to man. and unto their obtaining of great blessings, above the course of nature, as appears, Heb. 11, 11, 33, 34, 35, etc. And doing things above all natural strength. When the faithful have been overthrown by Satan in sin, by faith they have obtained strength to recover themselves, and gotten victory over Satan and sin, have overcome their own guiltiness and fear of Gods deserved wrath, so that their sins have been so far from separating their hearts from Christ, that they have drawn nearer to him, Cant. 7. 10, 11, 12. As in David Psal▪ 73: Peter; they perceive that their sins have not removed God's favour from them. God's Children when they are compelled to wrestle with God himself as with their enemy, yet stand fast by faith and say, as job. 13, 15. Though he stay me yet I will trust in him; the power of God is exceeding great in believers, in so much that they are stronger than the Devil himself, than all powers and principalities of darkness, Math. 16. Ephes. 6. They are insuperable, invincible, more than conquerors. It is called the good fight of faith, not only because it is for a good cause, and from a good author, but it hath a good issue. It is victorious. What Angels by nature could not do in heaven, nor Adam in Paradise, a poor weak servant of Christ is made able to do by him that loved him, the weakness of God is stronger than men and Angels. Faith is mighty by the word of God, which is mighty in operation, Heb. 4. 12. The power of God to salvation, Rom. 1. graffed in us is able to save our Souls, jam. 1. By this young men redress their ways and overcome the wicked one, 1 john 2. 14. It is prevails by love which is strong as death, which overcommeth all. And by prayer is this continuance in goodness unto the end obtained; as we are taught by our Saviour in the petition, Lead us not into temptation, but deliver us from evil▪ Math. 6. watch and pray, lest ye enter into temptation, Math. 26. Christ giveth his Spirit to make requests for the Saints according to the will of God, and what he in heaven intercedes for, they by his Spirit request of God in his name, and it is given them abundantly. Christ tells his Disciples that they had asked john 16. nothing in his Name, but requires them to be more in their requests, assuring them they shall receive unto the fullness of their joy. He knew the necessity and the utility of prayer, and how slow and dull the Disciples were to it: then when he was with them they had such satisfaction in his presence; he excites them therefore to this duty. They & the godly did pray in the name of the M●ssiah, for the Spirit indicted or dictated no other prayer than in the name of the mediator: but they asked obscurely, as the knowledge of Christ was then but obscure; and ordinarily they did ask nothing so as after Christ's manifestation and more plentiful giving of the Spirit. Satis n●ta est sermonis forma, qua fieri aliquid tum demum dicitur, quando magis ●t evidentius fit, quam antea fiebat aut quando aliquo novo modo incipit fieri sicut dominus loquitur joh. 16. Maiore fiducia, ex multo clariore agni●ione. Frequentius atque ardentius orabant, quam antehac, dam ad huc rudes, et ex corporali prasentia Christi securiores erant. Ac longiores in precibus. They sin that teach that Vs●. Christ gives life, justice to some, that extinguish it, fall from it: They are of two sorts, some teach and some hold that reprobates have true justice. From which they fall totally and finally, that a man may be the Child of God, yet not inherit. It is for consolation to the believers, such as God hath brought to Christ: his power is engaged for their continuing in grace unto salvation; not only that they cannot lose grace finally, but that they shall at no time by any power of hell have grace so shaken out of them as that there should not be left that which accompanies Salvation. Get of God, pray for his Use. 3. glorious power, strive to feel it. Ascribe to Christ the power of standing steadfast in grace. The Son of man is come to seek and save etc. The propriety of this work of saving the lost, is in Christ, not communicated to any other, Revel. 7, 10. This may appear in Gods appointing him and sending him to save those that he did appoint and give to him, that he might give them eternal life. He is God's Elect for that purpose Esay 42. His servant on whom he will stay, or whom he will establish. This his enemies confessed to be true of the Messiah. Luke 23, 45. Let him save himself if he be that Christ the chosen of God. The Father is said to seal him to this john 6, 27. Wherein is declared his authority from the Father to give the food that lasts to eternal life: this way God ordained before the world to our glory, 1 Cor. 2. He hath predestinated him, 1 Pet. 1. raised up for us, Luke 1. 69. prepared, Luke 2, 30. 2. In his sufficiency for this work, Esay 63, 1. sufficient to save, or almighty to save. I speak in righteousness and am sufficient to save: this is in fullness of grace and truth, john 1. Being very God, v. 14. The fullness of the Godhead dwelling in him bodily, Coloss. 2, 9 So as we are complete in him, v. 10. That believers need nothing out of Christ unto their justification and Salvation, they have fullness in him, and need nothing out of him to piece up their felicity, he is able to save perfectly such as come unto God by him Heb. 7, 25. He is made unto us of God wisdom, righteousness, Sanctification and redemption, that they which rejoice might rejoice in th● Lord. Coloss. 3, 11. Christ is all and in all things. All-sufficient to true happiness. It pleased the Father that in him all fullness should dwell. What we can desire for our perfection, or God require for his satisfaction, it is full in Christ. He is said to be not only a Saviour but the salvation of God, ascribing all that belongs to salvation unto him, Esay 49, 6, Luke 1, 69, and 2 30. In whole and in part. The author of eternal Salvation, Heb. 5, 9 And the finisher of it, Heb. 12, 2. If any other cause of salvation be added, it must be to supply the want of the sufficiency of Christ for this, which is blasphemy to ●●firme. All other Saviour's in whole or in part besides him, are excluded, Esay 43, 11. I even I am the Lord, and besides me there is no Saviour: as there is but one God, so is there but one Saviour; who can be a Saviour that is not God? Esay 63, 3. Christ in his answer to the 2. Question of the Church, Wherefore is thine apparel red, and thy garments like him that treadeth in the wine press? takes it wholly to himself to deliver the Church like a mighty conqueror from all her enemies. I have trodden the winepress alone, and of all people there was none with me, etc. The Church nor any member of it could do any thing to their own Salvation and deliverance from their enemies; but Christ did it alone, and so mightily that none of the Church's enemies could withstand him: I will tread down the people in my wrath, and make them drunken in mine indignation, and will bring down their strength to the earth, Luke 1, 71. He condemned sin in his flesh, he cancelleth the Law, Coloss. 2, 14. And taketh it out of the way, nailing it to his cross. He triumphed over the Devil and all the hellish principalities, Coloss. 2, 15. 1 Cor. 15, 24. Heb. 2, 14. And destroyed death for ever, did abolish it, Host 19, 14. 1 Cor. 15, 55. He is the way, the truth and the life, so as there is no other way to come to the Father but by him, john 14. There is not salvation in any other, neither is any other name under heaven given among men, by which they must be saved, Act. 4, 12. By himself he purged our sins, Heb 1, 3. It serveth for confu●ing of Use 1. that opinion m●r● full of pity than truth, that heathens may be saved by keeping the Law of nature our of the acknowledgement of the true God. It appears that all the light of the heathens whereby they know God in some sort and put a Rom. 1. 20. difference between honest and unhonest things, their natural conscience accusing, Rom. 2. 15. excusing, according to their judgement in particulars, will not be to save them, but to leave them without excuse. Vt constricti convictique teneantur proprie damnationis, q. d. eos ne mutire quidem ausuros ad desensionem suam. Tremel. Not only noting the consecution, but why God would have that light to shine in darkness that men should have nothing to pretend. Ber. Vt nullam possint adserre defensionem in iudicium Dei, quin iure sint damnabiles, Calv. God left not himself without a witness, yet suffered the gentiles to walk in their own ways, Act. 14. Winked and regarded not those times of ignorance. But now Christ is revealed, calls all men unto repentance every where, Acts. 17. The heathens are in the prayers of the Church left comparatively to the wrath of God, as a people not so much as in outward covenant with God, jer. 10, 25. Pour out thy wrath upon the heathen that have not known thee, upon the families that call not upon thy name, Psal. 79, 6, 7. The Prophet gathers by that, that God calls them not to be of his household but let's them remain strangers, that they are under his wrath, and so desires him to put a difference between his own people and them that worship him not. The heathen are said to be without God and without hope, Ephes. 2, Not under mercy, 1 Pet. 2, 10. They are children of wrath by nature, Ephes. 2. And the of God wrath abides upon them, john 3, 36. They live under the covenant of works, and so under the curse for breaches of the Law. We may gather hence the woeful condition of the jews, that have stumbled at the stumbling stone, they are enemies for the Gospel's sake, because they refuse Christ jesus, Rom. 11. They die in their sins, john 8. without pity and mercy. And so of the Turks, of Host 2, 4. whom we cannot conceive better than a company of damnable creatures, for any thing we know, left to perish everlastingly; they waiting on lying vanities forsake their own mercy, they worship they know not what, millions of men going to hell in death, because not receiving Christ the only 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 be saved, Bulling. in Apoc. 7, 10, Such as hold the foundation and overturn it not. 2. Such as err of simplicity, 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 embrace the truth in Christ jesus being revealed, unfeignedly repenting their unknown errors. But otherwise as papism is that Apostasy spoken of by Paul, the head of which defection is the man of sin; it saves none, it leads into perdition, the head of that apostasy is called the child of perdition. And it is a deceivable unrighteousness among such as perish, their damnation, who in the just judgement of God are delivered up to believe such lies, because they received not the love of the truth that they might be saved, 2 Thess. 2. Papisme overthroweth the fundamental 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 down in his word. They err in the efficient, matter and form: And as there being one way to a City, they that have not that way cannot come into the City, so there being but one way for justifying of a sinner, if they have not that, they are not justified, and so not saved. justification is before glorification, Rom. 8, 30. For the efficient cause the Scriptures put God, of his love, grace, and mercy, john 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 works of preparation done by us, merit of congruity. 2. The Scripture ascribes the efficacy 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 deny physical determination and affirm that God only by moral persuasion 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 ineffectual that grace: In quo insignem dei gratiae iniuriam faciunt et uni●um nostrae salutis principiu●●ollunt. Whittak. Concerning the matter of our justification, the scripture puts only the obedience of Christ unto the death, Rom. 5, 19 Rom. 8, 3, 4. The obedience of the Law and the obedience of the cross, Rom. 10, 4. for full satisfaction and righteousness. The Papists though they grant Christ to be in himself most just, and that he fulfilled the Law, and satisfied God most perfectly: yet they deny this obedience to be our justice. They teach beside Christ's satisfaction, other satisfaction, either in their own persons by penal works, or by indulgence, a remitting thereof for the satisfaction of others, made theirs by bargain and sale. The foundation of which indulgence they make the treasure of the Church, of the superfluous works and satisfactions of the Saints. They for this consider in the works of the just a double valour, one of merit which they say cannot be applied to another, a second, of satisfaction which is in some more than they need for themselves, either having no actual sin, as they say of the Virgin Mary, and as some of them count piously believed that she had not original sin, yet suffered much for God. Luk. 2. A sword also shall pierce thine heart. john Baptist filled with the Spirit from the womb and lived innocently, yet put himself to great ansteritie of life, under hard penance. They suppose that such need not for their own satisfaction, therefore as superfluous to him, it is laid up in the treasury of the Church for such as want where with to satisfy God for their venial sins, and the temporal punishment of mortal sins. Thus they add to Christ, helps to save from sin and punishment, on false ground. 〈◊〉. There is no more reason why one man's satisfaction may with God pay another man's debt, than his merit of works procure for another man reward; neither of them can properly be found in any sinful man as every mere man is. 2. It is blasphemy to say, that godly men's sufferings are superfluous, more than their sins require. They have their fruit, 1. In righteousness, 2. In glory, Heb. 12. Rom. 8, 18. 2 Cor. 4. 1 Cor. 15, ult. It were against justice in God. The best cannot answer 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 satisfy debt, much less be superfluous and above that they need for their own 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 righteousness wherein we stand just before God, to be inherent in our persons, which because it is ever imperfect in this life and not without mixture of sin, 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 be justified by the Law, etc. The form of justification the Scripture puts in God's gracious imputation of the obedience of Christ to us upon our faith in him, Rom. 4, 5, 9, 23. So faith is said to be imputed to righteousness, righteousness imputed without works, 2 Cor. 5, 19, 21. The scripture puts our justification in not imputing our sins. Papists make the infusion of righteousness the form of justification, and merit of person, and works by Gods commutative justice; deriding the true faith as a fantastical 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 Christ's, and another sacrifice propitiatory and impetratory. Seeing salvation of the Use. lost is only the work of Christ, done by himself, we are bound to trust and rejoice in him alone for our whole salvation. Gal. 6, 14, God forbid I should rejoice in any thing save in the cross of our Lord jesus Christ. The word, save, is exceptive, he will glory in that, and exclusive, in nothing else. Christ cru cified is the treasure of the Coloss. 2. Church for all spiritual blessings, of all wisdom and knowledge, of the love and favour of God, Ephes. 1; 6: Of honour and holiness'; he hath made us kings and Priests to our God, Apac. 1, 6; of liberty, Luke 1, 74, john 8; 32, 36. Of pleasures and comfort, we are complete in him. Philip. 3, 3: We rejoice in Christ jesus, and put no confidence in the flesh that is, in any created thing out of Christ. But rest in him alone for our whole felicity with confident glorying. The evidence of the truth of this is, that hereby the world is crucified to us, and we to the world; by the world understanding that which is opposed to the kingdom of Christ and the new creature, for which new creature in us, the world cannot but hate us: By the power of the Spirit dead to the world. Phil. 3, We worship God in the spirit, our spirit sanctified and governed by the Spirit of Christ, with internal and external actions after his word. Let it move us to love him Use 3. with our whole heart, that by himself purged our sins, saved us being lost, and no other with him: think it not enough to magnify him above other beloved's, but omnifie him not only as a friend, a child, a wife, our life, but united all, more than all these. He did in his love that passeth knowledge, all that purchased thy happiness, he suffered all, finished all for thee. Let this be seen in our not enduring of such teachers and doctrine as obscure this love of Christ, joining helps with him for our salvation: Philip▪ 3, 2, As enemies of the cross of Christ, v. 18. It is noted that the faithful stand on Christ's Rev. 17. 14. side for him. 2, In our due esteeming of the sincere ministers of Christ, that teach him faithfully as the only redeemer, not only from greater but from all lesser sins. Ye received me as an Angel of God, as Christ jesus; if need had been, ye would have plucked out your own eyes, Gal. 4: Have them in singular love for their work, 1 Thess. 5. It is their great praise to seek the things of Christ. 3. In our valuing and respect of men, of Christ in them, 2 Cor. 5, 16, we know no man after the flesh. Whatsoever we do in word or deed, do all in the name of Use 4. Christ, Coloss. 3, Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandments, and no earthly creature; as Lord of Lords, and King of Kings. Traditious not after Christ are in that name blamed, that they are after the commandments and doctrines of men, not after Christ, Coloss. 2, 8, 22: Not imposed or warranted by Christ, not ascribing all to Christ, as the Prophet, Priest, or King of the Church. 2. Do all by his virtue: fruits of righteousness are by him, Philip. 1, 11. Our sufficiency for doing or suffering is by his grace and power, Rom. 8, 37. Philip 4, 13. I am able to do all things by the help of Christ which strengtheneth me. All virtues are but natural qualities, dead shapes if they be not done in and by his grace, he must be the root, they must favour of his sap, or they have nothing to make them truly good. 3. In his mediation seek acceptance in all with assurance. Spiritual sacrifices acceptable by jesus Christ, 1 Pet. 2, 5▪ 4. All to his glory, it is some men's praise they are the glory of Christ, 2 Cor. 8, 23, Paul was all in his desire to magnify Christ, whether by life or death. That which was lost. This is the condition in which Christ finds them whom he comes unto to seek them and save, they were lost. The jews Gods own confederate people, Children of the kingdom, and concerning external adoption, heirs of life, yet are called lost sheep, Math. 10, 6. Go ye rather to the lost sheep of the house of Israel, Math. 15, 24. I am not sent but to the lost sheep of the house of Israel; If they were lost, than the Gentiles without God, without Christ, without hope. Math. 18, 11, The Son of man is come to save that which was lost. 1. We were lost in Adam, we in him made a defection from God by harkening and consenting to the Devil's suggestion out of unbelief, nnthankefullnesse, ambition: Aiming at a higher state than that which God made man in; we lost both holiness, and happiness, innocence and life, and so by nature are children of wrath, Ephes. 2. Death went over all inasmuch as all had sinned; by the offence of one the fault came upon all men unto condemnation, Rom. 5, 12, 18. The Devil is therefore said to be a murderer from the beginning, john 8, 44. 2. There is no power in our nature to recover ourselves from this loss and destruction into which we are plunged, nor in any creature. We were of no strength, Rom. 5. 3. We left to that way of ourselves, lose ourselves more & more, Esay 53, 6. That if Christ did not seek us and save us, we should perish for ever without regard, job 4, 20, and dye before we were so wise as to think with any fruit of death, v. 21. Holden in the cords of our own sin, go astray through our great folly, and dye for lack of instruction, Prov. 5, 22, 23. And this aggravated by the time of our going astray from the womb, Psal. 58, 3. The wicked are strangers from the womb, from the belly they err & speak lies: so ●remellius reads that, Psal. 119, 67▪ Quum nondum loquerer ego errabam: declaring that we are sinners from the womb. I have called thee a transgressor from the womb, Esay 48, 8. For I knew thou wouldst grievously transgress. We err (as is said of Egypt) they have caused Egypt to err in every work thereof: in things that we do not, yet should do; in things that we do, and should not do. Deceived Titus 3, 3, either by that great deceiver the Devil, 1 Tim. 2, 14. The woman was deceived and was in the transgression, 2, Tim. 2, 26. Revel. 20, 8. And shall go out to deceive the people which are in the four quarters of the earth. 10. The Devil that deceived them was cast into a lake of fire and brimstone. Or by instruments of his that are first deceived and then deceive others, 2 Tim. 3, 13. Or by our own heart, jer. 17, 9 Sinful ways are from a naughtic heart, concupiscence drawing away and enticing: carnal reasons, vain excuses, deceivable hopes; our hearts join themselves to swarms of temptations and lusts, so sin deceives us and kills us. Sometimes God in a fearful kind of justice sends efficacy of error, and so causeth us to err from his ways, Esay 19, 14. The Lord hath mingled among them the spirit of errors. Esay 63, 17. Because we delighted to wander and would not refrain our feet, therefore will the Lord have no delight in us, but remember our sins, jeremy 14, 10. To take notice of this Use 1. miserable condition of nature, considering ourselves whether as yet we have obtained mercy unto deliverance, or remain yet in this fearful and woeful state of men lost: living separated from God the fountain of life. 1. Whether whatsoever weakness in judgement or affection be in us, yet we be teachable or tractable. Or whether we refuse it and hate it as evil because we place our felicity in our sins, and hate to be advised & reclaimed. Prov. 10, 17. He that regardeth instruction is in the way of life, but he that refuseth correction goeth out of the way: he that is found, out of habitual disposition followeth on to know the Lord Host 8, 3. 2 Whether we have our hearts drawn away constantly from all inward attendance on God in his worship public or private, jer. 12, 2. Esay 29, 13, Ezech. 33. 31: Or we delight to draw secre to God, we worship him in spirit, our soul sanctified, and governed by God's Spirit; we worship him with our trust because he hath revealed himself reconciled in Christ; with our faith and hope in him by the means of Christ jesus, with a reverence of his precepts, promises, threatenings, lest we should sin against them, walk unworthy of them, and incur God's displeasure, whose wrath is pacified towards us in Christ: with hearty prayer accepted in his Beloved, brought into his presence as lovely and desirable. Christ that would not pray for the world, whom he purposed not to give himself for to save them, will not give his Spirit into the hearts of any such to make requests unto God for them. 3. Whether we seek delight in all our temptations, afflictions, infirmities against all curse of the Law and dangers of judgement, to shelter ourselves under Christ and taste such sweetness of his fruits, that we are so taken up with him as to write of him, to speak of him, to exalt him as the only stay of souls, for salvation, is our contentment; and we cannot bear them that trouble men's consciences by adding any thing as cause of salvation with him, as before Cant. 2 Esay 28. Gal. Or seek we other shelter, make we falsehood our refuge and lie hid under vanity, and taste 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 kindness such as preach him, and profess him as before? Or are wicked men, swine and wild beasts our dearest and most delightful companions, & that also withwilling neglect and shunning the society of such as have the virtue of Christ in them? This being the case of all that Christ saves, that they are lost, it sets out the riches Use of the free grace of God as the cause of the happiness of the elect, and also serves greatly to encourage men that feel themselves lost to trust in Christ, that came not to save the righteous, but to call sinners to repentance. Be informed of the arguments that may induce a sinner (that he might be helped out of his misery) to come to Christ. 1. Before God require any service of us, he would have us believe that in Christ he is our God and Father. This he prefaceth before the Commandments, I am the Lord thy God. And in the prayer delivered by our Saviour we are taught in praying to be persuaded of his Fatherly good will to us, and this of his own mercy and truth, not in respect of any thing had or hoped for in us; or else were grace no grace, Rom. 11. You that feel that you are lost in yourselves, give the first service to God, obey him in coming to Christ, receiving him as the gift of free and eternal love. This is the work of God, the chief that he commands, to believe in him whom he hath sent to seek and save that which was lost. If the Devil would have us do as the servants of jairus, Mark 5, 35, give ourselves for lost without hope of recovering, as they say concerning his daughter about whose cure he came to Christ; Thy daughter is dead, why diseasest thou the Master any further? So he suggest, thy soul is dead, lost. Abhor the suggestion of ceasing to rest upon him for cure, as if thy cause were hopeless: consider, Christ encourageth him against their discouragement, and defers not; as soon as he heard the word spoken, he said to the ruler of the Synagogue, Be not afraid, only believe, and she shall be saved, Luke 8, 50. Death itself shall give place to the higher power of Christ, he is the life and quickeneth whom he will. Faith in him for power & good will to save us from perdition, to be a remedy against all evils that undo our souls, is the only instrument. Christ calls therefore for this confident dependence on him how desperate soever our case may seem to ourselves or others; believe only, there wants nothing else on our part for our cure. Be confident my son, thy sins be forgiven thee. As Satan labours to loosen our faith, so we must be diligent to fasten it, by thinking on the promises free and certain by the merit of Christ's blood; the goodness and faithfulness of God in his oath, Heb. 6. Christ hath this peculiar above all the Priests of the Law, he is made Priest by an oath, Psal. 110, 4. To declare the immutability of God's counsel to forgive all their sins whom he invites to him, having appointed with an oath a patron 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 do they than accuse God of lying yea for swearing? Whosoever is weary and laden with a heavy sense of his sins and guiltiness, whereby he even faints with fear of damnation, despairing of himself, he is called of Christ to come to him; which is a matter of great confidence, as they urge to blind Bartimeus, Mark. 10, 49. Be of good comfort, arise he calleth thee. He doth with his call, assure them rest and refreshing of soul. 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 sin makes no difference impossibility to be justified, believing in Christ, Rom. 3. Men of civil life, brought up in the bosom of the Church, renounce their advantages (in the eyes of men) that in God's eyes they may find favour by having the righteousness of God▪ not their own: We which are jews by nature, not sinners of the Gentiles, know that a man is not justified by the works of the Law, but by the faith of jesus Christ: even we I say, have believed in jesus Christ, that we might be justified by the saith of Christ, and not by the works of the Law, Gal. 2. 15, 16. Philip. 3. There is no sin that can be repent, that a man may Acts 13. 38. 39 despair of pardon of, Mark. 3. 28. All sins shall be forgiven unto men, and blasphemies. Consider all sorts of sinners 1 Cor. 6. 10. 9 that have bell 〈…〉ed upon this ground, th' 〈…〉 ●od hath concluded all und●● sin, that he might have mercy on all: That Christ jesus came th●● the world might be saved by him; and such chief sinners are made patterns to others. It appears that grace being offered, there is no other let, but the refusal of grace: What could I have done more that I have not done? Esay 5. For God beseecheth us to receive it, willing to confer it, 2 Cor. 5. Christ will put none away that come to him, john 6. 37. Doubt you of the sufficiency of Christ's sacrifice to obtain peace with God for you, because your sins be so many and great? It is sufficient for the sins of the whole world, 1 john 2. Or fear yo 〈…〉 God will not pardon y 〈…〉 destroy you? Harken 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 Use 3▪ 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 eternal judgement john 17. 12. 2 Thess. 2. 3. Rom. 9 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 1 Thess. 5. 9 1 Pet. 2. 8. jude v. 4. to condemnation, children of the curse, 2 Pet. 2. 14. But others, though they were by nature 〈…〉 ildrens of wrath as well as othe●s, yet they were not appointed to wrath, but to obtain salvation by the means of Christ jesus, to whom they shall every one of them come, & not one of them be lost, john 6. 37. 39 It should move men to recount with themselves often what they were, and that for divers uses. 1. Th●t well instructed in the particulars of our misery, Use 1. and that doctrine one time after another laid upon our hearts, we may run to Christ still with singular affection, 1. Pet. 2. 2. 3. 4. It is noted the constant act of believers to come to Christ their living foundation. 2. To keep themselves Vs● 2. humble and abased in themselves, because of all that they have done, remembering their ways and works that were not good, Ezech. 16. 63. and 20. 43. You shall judge yourselves worthy to be cut off. Eze. 6. 9 They that seriously repent, they do not slightly acknowledge their faults, but recount with themselves how many ways, how long, and with what pertinacy they have provoked the Lords anger; and stir up themselves to a detestation of their former led life, and become ab hominable to themselves. The Lord would have us so taste his goodness in pardoning and purging us, as that our sins truly displease us, and we remember them with bitterness. The Apostle abasing himself 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 mind of that which they were when God called them, 1 Cor. 12. 1, 2. Ye know you were Gentiles, and were carried away unto the dumble Idols as ye were led: that they might magnify 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. I● serves to stir us forward Vse●. to righteousness, and to be as earnestly carried to that as ever we were to sin, Rom. 6. 19 2 Pe●. 1. It is sufficient to have spent the time past, etc. To preserve from Apostasy, 2. 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 injury we have done him. It helps to faith in God 3. for the continuance of his good w●l and pardoning our sins of weakness, seeing when we we●e enemies, he r 〈…〉 d us of his great love and abundant mercy, Rom. 5. 9, 10. It helps to condole and be compassionate toward sinners, consideing the Lord's compassion towards us to pull us out of that woe. FJNJS.