7 25. The life and kingdome and glory of Christ are destinated to this end as their scope the salvation of the beleevers not onely by his kingly power but by execution of his preistly office in glory making requests for us thus the Apostle comforts the Elect of God beleeving in Christ Rom. 8 33. 34. Against feare of condemnation yea of accusation to secure them of salvation And to lay the comfort downe in the best force of it whereas the direct opposition is of accusation and Christs patronage or intercession of condemnation and Gods justification but hee makes a traiection willing to fence Gods Children from the toppe to the bottome and to arme them with such confidence as may chase away to the furthest anxieties feares Hee gathers more emphatically that they are not obnoxious to any accusation of guiltinesse that may hurt them before God by Gods justifying of them then by Christs intercession for the way to judgement is shut up aforehand when the judge hath pronounced them just and guiltlesse clearing them from all faults that any would lay to their charge And so in the second opposition It is not to bee feared that they should bee condemned for whom Christ by his death hath satisfyed divine justice and expiated their sinnes to prevent that judgement of God and by his intercession not onely abolished death but brings their sinnes to bee forgotten so as never to come into account How doth Christ make intercession now for us being in heavenly glory in his humiliation hee prayed for us Iohn 17 20. For all which shall beleeve in him through the word of the Apostles doth he so now Being our high Priest it is his office still to pray for us as it were by name whereof the high Priest under the Law was a type who going in to the most holy place had by appointment the names of the Children of Israel in the names of the tribes under the heads were all contained So answering to the type Christ is entred into the true holy place into the very heavens within the veile Heb. 6 20 and 9 24. Not in his owne name onely but in the name of every particular beleever Exod. 28 12 Hee shall beare the names of the Children of Israel before the Lord upon his shoulders for a remembrance that hee might remember them to Godward and for this there were two Onix stones set and imbossed in gold and in either stone sixe names graven according to the names of the Children of Israel He had also in his Brest plate foure rowes of stones three in every row with the names of the twelue tribes to beare them upon his heart when hee goeth into the holy place I doe not say I will pray for you Christs intercession considered whether as vocall The praying of Christ in heaven may bee understood this presenting his humane nature assumed unto unitie of person with the Sonne of God unto his father for that end to save his A body hast thou ordained me By the which will we are saved by the offering of the body of Christ. 2. Setting his merit of obedience to the Law and crosse in the sight of God for remembring him of them whom hee hath reconciled Though God suffers not oblivion of those whom he hath justifyed yet thus Christ mediates for them still by presenting to God his sacrifice his obedience for them with the everlasting vigor and merit of it 1 Iohn 2 2. 3. As God declaring his will as man desiring of God that as his sacrifice is of a sweete savour so they that beleeve in him may be such by the merit of it in his acceptance he delightes in them his love and pleasure is in them 4. And as the incense and sweete perfume ascended and gave a sweete smell so the workes and specially the prayers and prayses of the faithfull through the odour of his sacrifice and the intercession of Christ are sweete to God Thy voice is sweete Cant. 4. How much better is the savour of thine oyntments than all spices Thy lipps droppe honie combes and thy plants are as an Orchard of Pomegranets and sweete fruites and with all the cheife spices in themselves they are not so sweet but in Christ who obtaines by his intecession pardon of the corrupt mixture as the high Priest having on his forehead a plate of pure gold with this graven in it Holinesse to the Lord that hee might beare the iniquitie of the offerings which the Children of Israel should offer in all their holy offerings to make them acceptable before the Lord Exod. 28 36. 38. 2. As Christ saveth by his merit so hee saveth by his Spirit and efficacie application of his merit It is required that unto the enjoying of benefits purchased by Christ we bee first partakers of and possessed of himselfe Here is the comfort of a soule that the testimonie of God is within it so as it can truly say my beloved is mine We must bee in Christ before hee bee to us that which hee is made of God 1 Cor. 1 30. Hee is the Saviour of his body Ephes. 5 As the woman is first possessed of the person of her husband and thereby becometh partaker of his dignitie and riches The promise of blessednesse is made to Abrahams seed not seedes That is Christ Gal. 3 16. We must be parts of Christ as the seed before wee bee blessed v. 29. Vnto this 〈…〉 ion with Christ there bee certaine joynts and bands Coloss. 2 19. As the members of the body are tyed to the head These bands by which the Elect are tyed to Christ are the Spirit and faith Children that cannot actually beleeve are united to him as to their head by an unspeakeable way by his Spirit so as they are of his body of his flesh and bones one spirit with him Ephes. 5 30. 1 Cor. 12 13. They that are of yeares and capable of faith are knit unto him by the Spirit and faith To both Christ is given of God Who is the gif◠of God in two respects 1. As hee was sent into the world to worke our redemption so God loved the world that hee gave his Sonne Iohn 3. and Rom. 8. Hee gave him for us all to death Secondly particularly unto union with us that is in our calling by the first our redemption was wrought by the second wee enjoy him and all things with him Rom. 8 32. And this gift of Christ is the cause why God first before wee seeke it giveth us faith By his merit and on his behalfe it is given us to beleeve in him as also to suffer for his name Philip. 1. And because we cannot beleeve unlesse wee be chosen to it faith is of Gods Elect the Election being in Christ. For execution of the decree saith is given to them that are given him as the hand to take hold of him as the mouth to take him in to dwell in us for life and nourishment
men that had faith in him their â—sinnes with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things not altogether without some sparkles of grace and seed of pietie The Spirit of God works in us so sometimes that we our selves seeme to bee authors of the fact Of himselfe it could not bee seeing it tended unto and ended in his blessed change from the state of sinne to the state of grace his passing from damnation to salvation it was some beginning of his rising out of sinne which argueth the worke of God in three respects 1. In taking away the deformity of the soule by the staine of sinne restoring the comelinesse and beautie of grace 2. In setting the will ordinately in subjection to God restoring the good of nature in beginnings which sinne had corrupted and destroyed the whole nature remaining inordinate thereby 3. In taking away the guilt of sinne whereby man was subject to eternall damnation All which and every of them is Gods worke giving into the mind a light of grace into the will a new quality whereby it is sweetly moved and readily to the obtaining of the eternall good drawing the will to him and none but God against whom the offence is committed can remit the guilt and punishment of sinne There is great difference betweene the ceasing from the act of some sinne and rising out of sinne which is to repaire man unto those things which hee lost by sinning Preventing grace is not common to all but it is proper and peculiar to the elect in whom God workes the will to spirituall and eternall good it doth not expect mans will neither doth mans will call to it but it prevents it by preparing it that it wills good and helps it being prepared that it may performe it it was a will before but not a good and right will Not onely the will of man is not sufficient if the grace of God bee wanting for so it might bee said on th' other side the grace of God sufficeth not if our will bee not wee must give the whole to God Preventing grace is faith with love The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne and prepared and that benefit is the faith of Christ so the will is healed the Spirit of God being author and so disposed that it actually wills and indevours what God commands Faith is in him which willeth to beleeve whose good will it prevents not in time but in cause and nature There is a beginning of faith a good thought of beleeving which is of God only wee being not sufficient of our selves unto it 2 Cor. 3 5. Which is not meant of any thought whatsoever but of a thought of beleeving or right living which affects the will It signifieth not simply to apprehend something in our mind But with deliberate judgment of reason and affection of the will about the thing apprehended as Philip. 4. 8. If there bee any vertue if there bee any praise thinke on these things Our conversion is described by our knowledge of God Gal. 4 9. and first receiving light Heb. 10 32. But it is such a knowledge of him as hee gives in the face of Iesus Christ unto some measure of faith drawing us to him to seeke reconciliation remission sins and is an effect of his knowledge of us As the Apostle adds by way of Correction or rather are knowen of God if any man love God the same is knowne of him as hee saith in another place received of him Rom. 14 3. Hee is knowne with approbation and drawne to God So it might bee in Zacheus such beginning of faith as is in a good thought in some knowledge of God in Christ with some love and could not for the preasse because hee was little of stature Thus it falls out to men of good desires sometime that their hope is deferred and the satisfying of their desires suspended some way or other Mâ—â—tha and Mary desired the healing of their sicke brother to prevent his death sent to Iesus about it hee deferred their desire till he was dead buried and stunke that hee might worke a greater miracle in raising him from death to life for Gods glory and the confirmation of the faith of his Disciples this may bee one stay more glory to God good to men Iohn 11 4 15. So was Iairus his desire of the healing of his daughter deferred and hee disswaded from troubling Christ any further as counting it hopelesse for now she was dead onely Christ excites his hope of the life of his daughter Luke 8 42 49 50. Sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling as the two blind men desiring mercie of Christ to receive their sight were rebuked by the multitude that went before because they should hold their peace They that brought their Children to Christ with desire of his blessing were a little stopped by his Disciples Sometimes a man hath impediments and lets from himselfe as Zacheus from his low stature that could not looke over the multitude that were about Christ it may bee his faith is not such as God will have it before hee receive what hee desires if it bee of a good thing to bee done by himselfe When hee hath a good will and desire the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength There is a remainder of Originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire till they cast it away that the comfort is most in this strife to doe it in the willingnesse of the spirit hindered by the flesh Matthew 26 Chapter verse 4. Satan is a great hinderer of good desires as the Apostle saith in his owne case in desire to see the Thessalonâ—ans from whom he was taken for a short time in presence not in heart and indevouring it with great desire Hee would have come once againe but Satan hindred it 1 Thess. 2 17 18. How hee hindered â—s not expressed whether by tempests of the aire or by the tribulation of the persecuting tyrants or lying in wait for him in the way to kill him or by sicknesse but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith Hee assirmes the decree of his will to it and his preparation to accomplish it once and againe and in that hee was hindred the inward act of the will the Divell cannot discerne or hinder so as the outward act of the body as to preach the Gospell c. The Divell and his angels are noted to hold in their haÌ„ds the foure winds of the earth that the winde should not blow upon the earth or the sea or on any tree which signifieth the
of some other more eminently gifted better known in the Church on whose judgement thou mightest with more safety have reposed thy selfe but well knowing the worth of it to bee such as will easily discover it selfe and by reason of my interest in the Author and some trust reposed in me this way I rather chose to let my meanenesse appeare than not to discharge that debt of love which I owe to the memory of my deceased friend The Lord blesse these things unto thee and teach thee to profit and do thou blesse God for the labours of the dead and living and let him begge a prayer of thee who being affectionately devoted to the good of thy soule doth rest Thine in the Lord Iesus Christ H. Whitfield 〈…〉 ly in Surry May this 13. The principall Contents contained in this Booke ZAcheus his description conversion and occasion thereof Fol. 1 The cause of it and efficacy thereof 2. 3 Christs office in seeking and saving 4 His sufferings and death voluntary 5 From thence wee have encouragement to come unto him for salvation 17 Wee ought to know this love of his 19. 20 And to frame our obedience accordingly 21 Iericho of old cursed yet yeelds some heires 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 implyes certainety 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 4â— The mentioning of his sinne being pardoned is no staine unto him 42 43 What the Publicans were 44 Vsuall 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 unlawfull and base keeping of riches 54 Evill expence 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 graunted 77 God begins his good worke in small things 78 Workes of the Spirit in mens hearts sometimes unknowne to them 81 c Wee 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 Iesus Christ. 96 Impediments and lets sometime from others sometime from our selves 98 99 Sathan a principall hinderer of good things 100 When a doore is opened to doe good there are many adversaries 101 102 Wee must not for all that thinke it strange nor be discouraged 103 Gracious affections or desires not quelled by lets 109 The unsoundnesse of vanishing desires 117 Comfort for those that pursue good and holy desires 120 The good successe of Zacheus his desire 125 Comfort for those that linger after Christ in holy desires 130 Christ bids himselfe to Zacheus his house 134 God sometimes gives above our desires 135 The use wee should make thereof 141 The doing of Gods workes with speedinesse 143 Incouragement for those who are weakned by Gods deferring to grant their Prayers 147 God of his owne goodnesse is pleased to proceede in his favours 156 Consolation arising thereof 165 Caveats to be used herein 168 169 Obedience in following the lively and powerfull calling of Christ. 170 It is not in man that willeth and runneth though wee must both will and runne 179 181 The gracing of obedience is to bee ready and without delay 185 Ministers duty in their heavers 191 Men must not take delayes in repentance 194 Dangers in delaying 198 199 Vse thereof to young men 201 Considerations about our calling to Christ. 213 Where Christ commeth there is joy 218 219 The causes of this joy and the benefits that come therewithall 222 223 It is to their reproofe that rifuse Christ offered 228 229 A double act of faith 235 Against such as goe on unheartfully in good things 238 239 Heavinesse and griefe blameable in Christians 142 143 Meanes to maintaine 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 wee to receive Christ in his members and servants 153 Our backwardnesse to entertaine Christ in his members and servants reprooved 258. 259 Helpes to further this duty 260 261 We should not be curious nor too inquisitive about those whom wee entertaine to house 267 Murmuring springeth of mistaken grounds 268 Good men sometimes misliked for well doing 272 273 Herein we must content our selves with Gods approbation though we have not mens 275 Wee must labour not onely â—hat we give none offence but also that we take none to make us weake or goe backe 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 sinne 292. 293. Whether all fellowship with stnners be sinne in a godly man 295. 296 Considerations to be had and used herein 297 A wicked severity or carnall bitternesse against sinners 307 308 True profession a testimony of stable faith and unfained repentance 309 Shame and fearefulnesse to professe reproved Reproofe of those that shew no proofe in their workes of repentance and faith 319 Liberality almes and bounty expresse and shew 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 owne 343 Prophets of God to be respected in bene volence 345 What commends almes 351 Reproofe of the covetous and illiberall 354 The manner of Publicans sinning in their calling 361 Sâ—me men come to impudency in sinning for a little advantage 363 We must not bee too hasty to credite accusations against our neighbours 367 In true conversion wee must forsake not onely sinne in generall but even our speciall sinnes 370 Which should move men to examine well their conversion whether it be true or false 374 Those whom the divell can hold no longer in the grosse sins of the body he leades to Popery and superstition 377 Repentance requires to have the man cleane from secret sins 379 Restitution of goods evill gotten is a fruit of Repentance 381 Restitution what it is 384 Men should be content with a little so it be honest and â—uâ—â— gaine 387 Christ honoured Zacheus and his house with his testimony 389 As Christ is author so hee is witnesse 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
who mind earthly things As our Saviour concludes from the disposition and end of that rich man who put his happinesse in his abundance Luke 12 21. So is hee that layeth up treasure for himselfe and is not rich towards God He treasureth for himselfe who without any respect to God gets riches as hee that said to his soule Thou hast eenough layed up for many yeares respecting himselfe onely and staying upon his sufficiency in himselfe without God hee is rich in God who depending on the providence of God is given to such good workes as God prescribes laying up a good foundation for time to come that hee may obtaine eternall life Some abuse their wealth to pride and rebellion against God Ier. 2 31. Wee are Lords wee will come no more unto thee And to try their strength in doing hurt to men the more in purse the greater in tryaÌ„nie boasting themselves that they can doe mischiefe trusting in the multitude of their riches Psal. 52 1 7. hyring men with feilds and vineyards to ungodly practises or hindering them from godly courses and so draw to the earth such as seemed starrs in heaven and many to winne the world loose their soules so as there can be no redemption for them Thus may they be called thornes because men are so hamperd in them that they cannot bee gotten out and wicked riches are occasioÌ„ of much wickednesse they that have them speake roughly and are wise in their owne eyes conceited of their owne courses too highly but their woo is they have re-received their consolation But riches of themselves of their nature damne not as povertie of it selfe saves not First for they are the Lords 1 Chron. 29 11. All in the Heavens and in the earth is his hee hath right unto and right in them both property and possession is his These are many times severed in men some have right to a thing but not possession and power over it because kept out by a strong hand of such as covet fiolds and take them by violence who get power over and possession of that which they have no right to But in God both right title and just possession meet and extend unto all things because hee made all Psal. 24 1 2. And it appeares when men are so gracelesse as to derive his title to others bee they Idols or men hee often strips them of them Ezech. 16 17 c. Hos. 2 8 9. And when men unjustly either by fraud or force take them from such as have them of him he will pursue his right against the wrong doer take vengeance upon the unjust person who hath wronged not onely man but God Prov. Secondly It is Gods blessing that makes rich and he addes no sorrow with it Prov. 10 22. So farre as hee gives it it is as if it were powred upon them while they sleepe while they with rest of soule commit themselves to him He giveth power to gather riches Deut. 8. Hee orders and disposeth of the travell of the sinner who gathereth and heapeth up to give to them that are good before God Iob 27 17. Prou. 28 8. Thirdly God hath given grace and riches riches as reward of the use of grace to his glory Godlynesse hath the promise of this present life Abraham very rich by Gods blessing in flockes and heards and silver and gold c. Gen. 24 35 is also the Father of the faithfull they that dyed in faith are said to bee carried into his bosome and to sit at table with him in the kingdome of heaven Mat. 8 11. Iob matchlesse for wealth and greatnesse in all the East and for pietie in all the earth in his time Iob 1 3 8. David after Gods owne heart and full of riches at his death 1 Chro. 29 28. Solomon a penman of the holy Ghost therefore a holy man of God 2 Peter 1 21. a Prophet therefore to bee seene in the Kingdome of God with all the Prophets excelled all the Kings of the earth as in wisedome so in riches 2 Chro. 9 22. Iehosaphat had riches in aboundance his heart also was lift up in the wayes of the Lord to do more boldly for the puritie of Gods worship than Asa his father though a man of a perfect heart had done before him so a man excellently rich may also be excellently good Fourthly riches though they bee no causes of heaven it is neither the lawfull use of them nor the end propounded to them yet by a gracious use of them may further a mans account in good fruits and labours of love which God will not forget being done in his name Philip. 4 17. Therefore is our Saviours exhortation that with the riches of unrighteousnesse so called because they passe easily from the right owners to unjust possessors as from the Maister to the Steward and after to the Maisters debters both which were usurpers wee make our selves friends for the heavenly life when this failes We neede onely the friendship of God in Christ but the good workes done in God will give friendly Testimony to our consciences that wee have not beleeved in vaine our faith working by love and shall of the free grace of God whose gift eternall life is by Iesus Christ bee reckoned unto our reward as done to himselfe especially when wee preferre the household of faith and deale more plentifully with them as belonging to Christ. So the rich in this world rich in good workes gladly distributing doe lay up a good foundation against the time to come no cause of eternall life to them which in opposition to uncertaine riches is called a good foundation but a helpe to their assurance and some proppe to their hope of life as an evidence of a true faith in Christ Iesus the end of which is salvation Riches in a good man further the exercise and manifestation of grace The crowne of the wise is their riches they prove an ornament to the right users get them honour in their wise disposing of them doing many good workes by the meanes of them Abrahams and Lots hospitalitie had not beene so famous nor Davids and his Princes offering to the building of the Temple so liberally 1 Cron. 29 4 7 8. It may be many other could say with David I have set my affection to the house of my God but coulde not by such gifts expresse their affection as hee did both in that which hee dedicated of the spoyle of the nations which hee subdued and of his owne proper goods over above 1 Chron. 29 3. The Centurions one in building a Synagogue th' other in giving much almes declared their pietie and Charitie and others that have their praise in the Scriptures for feeding persecuted Prophets as Obadiaâ— for ministring to the maintenance of Preachers that otherwise preached freely to the gentiles and refreshed the Saints bowells as Gaius this others could not shew forth so not having such â—vealth though the
for their sinnes because no sinne can be pardoned but by faith in Christ but not for not beleeving in him of whom they have not heard Iohn 15 22. Rom. 10 14. Of contrarietie of faith when men reject Christ will not receive him the will standing in opposition to the hindering of the mindes assent to the truth resisting both interior instinct and exterior preaching whereby Christ with his saving power is offered This hath the reason of sinne and condemnes men makes them guiltie of the body and blood of Christ in an unworthy rejecting of him Iohn 1 11. Hee came unto his owne and his owne received him not Iohn 5 40. Ye will not come to mee that ye might have life 43. I am come in my Fathers name and ye receive mee not Some profanely set light by him and his grace as Esa 〈…〉 despised his birthright in comparison of a morsell of meat Heb. 12 16. And they that were called to the marriage Supper of the kings sonne set light by it for their worldly advantages Luke 14 18 with one consent making excuse and when they feare that his presence will bee any losse in their temporall state they wilfully reject him as the Gadarens for the losse of their hoggs and shew a notable unthankefullnesse offering vile indignitie to Christ in preferring and redeeming base things with a wilfull losse of him and his salvation So they wrong their own soules as the rich man that had his whole and full portion in good things in his life time and cast away his soule Luke 16 25. Some love darkenesse so as the light is hatefull to them because it discovers the evill of their works which they are not willing to accuse themselves of and come to the soveraigne remedie of their soules to bee healed This is condemnation the jâ—st cause of their perishing not that they are in darkenesse ignorant of the way of salvation nor that they are in sinnes for Christ helps both hee is the light of the world that whosoever beleeveth in him shall not walke in darknesse but shall have the light of life and hee came into the world to save sinners But that the light being come into the world they love darkenesse rather than light and the cause is that their deeds bee evill They have an evill conscience and will not bee cured they worthily perish without pitty the love of their vices keepes them from imbracing the fountaine of vertue They are withheld by a most wicked cause from yeilding themselves to so gracious a remedie As they justly are damned that had the truth which saveth but loved it not having pleasure in unrighteousnesse 2 Thess 2 10 1â— In not receiving Christ they are greivous unto God who hath given this record of his Sonne that hee hath given eternall life unto the world and that life is in his Sonne and whosoever hath his Sonne hath life They that receive not Christ upon this record of God give no credit to him so blaspheame him to bee a lyer 1 Iohn 5 10 Fearing least they should bee deceived in resting upon his promise To derogate faith from the Gospell in which Gods truth and faithfullnesse is chiefly set forth when men spoyle him of the honour of his truth what leave they remaining to him Light of nature teacheth that God is the prime veritie truth it selfe and so is to be beleeved in whatsoever hee avoucheth to bee true whatsoever hee testifieth of his Sonne all that have notice of it are bound to credit God hath testified that Christ is the life of the world that there is not salvation in any other this record I am bound to beleeve with an historicall faith but where hath hee said that he is my life that requires an inward testimonie which till I have received I seeme not to wrong God I must first have his record before I be guiltie of not receiving it There is a double act of faith direct which is my receiving Christ that I may bee saved committing my soule to him to deliver mee from death and to restore mee to my lost happinesse which is called faith of adherence This I am bound unto by the exterior record which in the Gospell God hath given of his Sonne and the Apostle to incite men to faith takes his argument from the dishonour which is done to God in not resting on his record to the receiving of his Sonne unto life The holy Ghost convinceth the world of sinne in the ministerie of the Gospell because they beleeve not in Christ Iohn 16 9. Not onely that all the world out of Christ are in their sinnes but that this is a sinne which they had not before they heard him preached to bee the Saviour of the word that they beleeve not in him for justification from their sinnes Iohn 15 22. There is also an act reflexe which is called faith of evidence which is to bee assured of my salvation upon the inward testimonie of God in my selfe the evidence of his grace in me that I doe indeed beleeve and am converted from sinne to holinesse that I have the witnesse of the water and blood in mee of regeneration and justification by Christ wee know that wee have passed from death to life because wee love the bretheren 1 Iohn 3 14. I have written these things to you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life 1 Iohn 5 13. The first act of faith is without experience before it but the word which wee have received as the word of God workes in us that beleeve and so wee have experience to an increase of our faith It is to their reproofe that though they subject their hearts to the Commandement of hearing Christ and beleeving in him and labour to worke the worke of God in beleeving in him whom hee hath sent yet sensible of their unbeleeve and fearing least it may hinder the good which they desire do goe on unchearefully They consider not that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindnessâ— in the earth and doth therein delight Ier. 9 24. And how mercie pleaseth him where men will give place to it waiting that hee may have mercie on them his pleasure being in them that wait on his mercie Psal. 147 11. And how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe or bruised reed Math. 12 20. how readily Christ apprehends us when wee though weakly lay hold on him They observe not the change wrought in them and the spirituallnesse of their actions now in comparison of that they were before they received this seed which God giveth life unto The new creature is but as an infant in them in the understanding of this and the great consequence of it in the evidencing of Christ in them otherwise it is joyfull They marke not how that little faith is
all according to the Oracle A father of many nations have I madethee He is the father of all the faithfull not effectually to beget them and to worke their faith and conversion so God onely is their Father begetting them by his Spirit But analogically and by proportion that as fathers doe transmit to their naturall Children inheritance and other rights of theirs so hee for the grace of the covenant given to him should as a father transmit to the beleevers the righteousnesse and blessednesse promised and given to him That which is proper to Christ is spoken of him In him shall all the Nations of the earth bee blessed Gen. 18 18. In thy seed that is Christ as Paul interprets shall all the Nations of the earth bee blessed Gen. 22 18. So he is called the heire of the world Rom. 4 13. Act. 7 Of Canaan a type of heaven and as the best part of the earth as a type of the whole world to bee possessed of Abraham and his seed specially the head of that seede Christ. This inheritance of heaven and earth he receiveth from God through the righteousnesse of faith and transmitts it to all his Children in all the Nations of the earth that is such as beleeve unto righteousnesse and so are adopted Children and heires of heaven and earth Psal. 37 20. 1 Cor. 3 21. So in death the faithfull were gathered into the bosome of Abraham their father and sitte with him in the kingdome of heaven the Church gathered out of the universall as his Children for number like the starres of heaven In this is set forth the dignitie and felicitie of Abraham in his paternitie that all the Nations of the world beleeving should bee his Children whereby appeares that all have not equall honour and felicitie that have saith equally precious Abraham and all the faithfull are equally just by imputation of the righteousnesse of Christ unto them But they are not in this honour with him to have the place of paternitie to all the faithfull The Pope usurpes in calling himselfe the head of all the faithfull it was never given him of God it is his miserie that so many flatter him in his unjust usurpation It implyeth that there is but one faith and way of salvation under the Law and Gospell Heb. 13 8. Acts 15 11. Heb. 6 12 and 11. By faith they obteined testimonie y t they were righteous and stand as so many witnesses that onely by beleving in Christ resting the soule wholy on his obedience for our whole felicitie is the way to life from that promise The seede of the woman shall breake the Serpents head By what faith Abraham was saved his seed are saved There is one saith both for that which is beleeved common faith once given to Saints Titus 1 4. Iude. v. 3. And in respect of that kind of faith by which wee doe beleeve though for number there bee so many faiths as there bee beleevers yet for kind Abrahams faith and all that have savingly beleived is one and the same for ever not in degree his measure was strength in faith most beleevers now are weake in faith Papists are to prove their right in claiming to be children of Abraham seing they have not nor teach twice damnable teaching contrary to the faith of Abraham applying Christ the blessed seed to himselfe laughing in joy of his felicitie of which his Sonne was called Isaack and Christ in whom hee beleeved testifyeth that hee saw his day with rejoycing though a farre off yet with gladnesse in respect of his owne salvation in him To that purpose Christ urgeth his example to the Iewes that would not beleeve their owne salvation in him you will not come to mee that you might have life Iohn 5. They make two other claimes to heaven merit of person in Children or such as newly converted are taken away by death that working is prevented and merit of workes both concurring augments they say glory and the latter confirmes the former that it is not lost a straunge voyce not heard of Gods people that will not go after a straunger because they know not his voyce They blaspheame imputed righteousnesse It followes that to have comfortable assurance of salvation we must prove our sâ—lves Children of Abraham that proved the other is sure that is 1. By being of faith to rest on Christs merit inherent in his owne person without any worke done out of grace or in grace of ours trusted in as any part of cause to salvation As God preached the Gospell to Abraham and hee beleeved Gal. 3 7 8 9. Rom. 4 1 2 5. To be borne by vertue of the promise as Isaack Gal. 4. Rom. 9. 2 By being in Christ by faith Gal. 3 29. If yee be Christs then are ye Abrahams seed and heires by promise Which is to bee knowne by having the Spirit of Christ in us to doe the workes of Abraham Iohn 8. 39. Michah 2 7. Iames 2 22. By the illumination of the Spirit annointing and healing our minds to discerne difference of things true or false good or evill 1 Iohn 2 20 27. To preserve us from evill wayes and evill men Prov. 2. 2 By regeneration in giving and increasing the godly nature 3. By governing or leading Rom. 8 14. 4 By consolation Iohn 14. The comforter 5 By confirmation giving a constancie in the worke of righteousnesse to worke righteousnesse at all times Ps. 106. Verse 10. The Sonne of man is come to seeke and save that which was lost This is a defence of the action of Christ in his going in to Zacheus hee came for lost sinners Zaccheus and his household are such Ergo he offends not he doth nothing against his office in going in to him Though wee may not for a passive scandall which is 1. By ignorance of some 2. By malice in others forbeare the duties enjoyned us by the Lord as appeareth Math. 15 Yet as occasion is wee are to give a reason of our doing in generall for holding and professing truth contrary to the worlds opinion as why wee are not as the Pagans as the Iewes as the Papists as prophane men in the number of them that are in profession of true religion 1 Pet. 3 15 Bee readie to give a reason of the hope that is in you Our Saviour submitts himselfe to this order Mat. 9 11 12. Why eates your Master with Publicans and Sâ—ners his defence is it is the calling of Phisitians to be with the sicke that have neede of him 2. Mercie is preferred to Sacrifice 3. I am come to call sinners to repentance verse 13. So Luke 15 By three parables hee justifieth his mercie to sinners by their diligence that seeke things lost which they would recover and that graduallie 1. The woman her groat lost out of ten the sheepeheard his sheepe out of an hundred the father and the fathers joyfull receiving of a dead and lost sonne His answere and defence of the womans
fact that so shed precious ointment upon him which might have beene usefull to the poore and on him seemed to be waste 1. She hath wrought a good worke upon me 2. The poore yee shall have alwayes with you mee ye shall not have alwayes 3. She did it to burie me Of his and his Disciples not fasting hee gives answer to them that take exception 1. The state suits not to the exercise it is a time of rejoycing as in a mariage 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 bottels 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 sinnes were forgiven she shewed more devotion than hee that found fault with her Luke 7. Our dutie is not onely to please God manifesting our selves to him but to manifest our selves to the consciences of men 2 Cor. 5 11. 2. The just defence either giveth satisfaction to them that are offended of ignorance and weakenesse by a preposterous zeale as Peters defence of his going to Cornelius Act. 11 18. Or shames the malicious adversaries Luke 13 17. And getts glory to God Marke 2 10 12 13. For reproofe of such as standing upon their owne judgement or their owne greatnesse are so carelesse in hearing that men are offended at their doings as that they contemne 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 himselfe and is called by flatterrers Christs vicar is neither like Christ or Peter Hee is of another spirit If hee draw thousands to hell no man must say what doost thou Hee must be judge of all and judged of none Yet they grant now that hee may bee reproved by inferiours so it bee with reverence and in modestie Bellarmine de conciliorum authorit lib 2 c 19. Licet â—nim eum servata reverentia admonere modestè corripere So the Rhemists annot on Galat. 2 11. The inferior though not of office and iurisdiction yet by the law of brotherly love and fraternall correption may reprehend his superior If it be a good Priest or any vertuous person hee may admonish the Pope of his faults and he ought to take it in good part when it comes of zeale and love as from Cyprian Hierome Augustine Barnard but if it be from Wickleife Luther Calvin Beza that do it of malice hee is not to bee reprehended but take their raylings 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 Iob protesteth his integrity that hee did not contemne the judgement of his servant nor of his maide when they did contend with him Iâ—â— 31 13. Because fellow creatures and to be judged impartiall if inferiours may reprove their superiours with some preface of honour with submission acknowledgement of their place dignitie above theÌ„ otherwise shutting up their mouthes if respect of Gods honour their brethrens edification did not constraine them it may bee well yeilded to an inferiour to satisfye in a matter at which hee is offended specially if the offence be of ignorance and infirmitie For the Sonne of man is come to seeke and save c. Our Saviour defending his going in to the house of Zacheus by the end of his comming into the world of his calling to the mediatorship betweene 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 answere for us against them that accuse us Thus Moses accused for taking too much upon him abusing the people making himselfe Lord and ruler over them hee cleares himselfe by the Lords testimony of calling him and Aâ—ron to be aboue the Congregation of the Lord Numb 16. Esay calling for diligent attention to his prophecie of the deliverance of the Israelites from the captivitie of Babilon and of the evill that should come upon the Caldeans 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 worke hee justifieth his requiring of such attention because hee speakes not of himselfe but the Lord and his spirit sent him Isay 48 16. God sent him and inspired him by his Spirit to speake such things so as they might rest in them Ieremie quarrelled about his prophecie against Ierâ—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 mee to Prophecie against this house and against this Cittie all the things they had heard Ier. 26 12 15. Vpon which by the meanes of Ahikam hee 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 forsooke it not till hee had delivered him it is said therefore that the hand of Ahikam that is his great helpe was with Ieremie 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 beare and flatteringly perswaded to goe to Iudah and prophecie but not at Bethel because the Kings chappell and the Court was there answers for himselfe that the Lord sent him to prophecie to his people Israel when hee was no Prophet nor Prophets sonne but an heardman and a gatherer of wild Figges and therefore addeth a speciall Prophecie against Amaziah that opposed him 1. Concerning his wife to bee a whore in the Citie 2. His sonnes and daughters to dye by the sword 3. His lands to be devided by line 4. And himselfe to dye in a polluted land Amos 7 10 17. Paul cryed 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 cleane contrary way Act 22 1. c Act. 26. 1 9. c. All men should rest in Gods authoritie hee giveth and appointeth us our callings and commandeth us to walke in them hee giveth all the skill and abilitie that any man hath for his calling 1 Cor. 7 17. Therefore when wee accommodate our actions to the rule of our calling and with diligence performe the offices that by vertue thereof wee owe to any man any man that judgeth it meete to obey God and walke with him may easily excuse us and satisfie themselves It may admonish men to keepe themselves within the compasse and limits of their calling either generall or