uprightly and hee preserveth the wayes of his Saints Hee watcheth over them to keepe them from sinne as well as from any other danger he doth not so keepe alwayes as not to bee tempted no nor that they should not fall into temptation but either he preserves them from temptation when they have opportunity or if there bee temptation that they shall want opportunitie or if there bee both opportunitie and temptation hee so shines into their minds by divine and bowes their hearts to his commaundement that they stand or if they fall hee rescues them from the power and guiltinesse of their sinne and from the rage of the Divell that the evill shal not fasten upon them to destroy their grace or deprive them of salvation 1 Cor. 10 13. That they may bee able to beare it 2 Cor. 12 7. His grace shall bee sufficient for them 1 Iohn 5 18. They are said to bee reserved to Iesus Christ Iud. 2. Being called and sanctified they are kept as a speciall portion treasure possession unto Iesus Christ the true heire of the world conserved in Christ because our safetie is not in our hands either our deliverance from evill or perseve ring in good but our King the author and finisher of our faith Christ Iesus given us of God the Father to whom is given all power in heaven and in earth and all iudgement Math. 28. Iohn 5. keeps in the purchased salvation most powerfully and loseth not one of them whom his Father gave him Iohn 6. It lyeth on Gods faithfullnesse to keepe them from evill 2 Thess. 3 3. To confirme and perfect them God hath promised it Ier. 32. 40. Ezech. 36. 27. Christ hath prayed for it Luke 22 32. Iohn 17. 11. Holy Father keepe them in thy name I pray not that thou take them out of the world but that thou keepe them from evill hereof the Spirit works perswasion as in â—â—ul Rom. 8. 2 Tim. 4 18. Hee will deliver mee from every evill worke and preserve mee to his heavenly kingdome the weake in faith shall bee established because God is able to make them stand Rom. 14. This abilitie is used unto faith to keepe it that it faile not that the worke of faith may be fulfilled with power as the Apostle prayeth 2. Thess. 1. And by faith wee stand 2 Cor. 1 24. This is the effect and nature of faith to make us stand It keepes us as a towne is kept from enemies by garison 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 Iohn 5 4. This is the victory which hath overcome the world even our faith to note the certaintie of the victorie it is delivered not in the present nor future tense you doe or shall overcome but in the preterperfect tense you have overcome 1 Iohn 4 4. Little Children yee are of God and have overcome them It is said to quench the fierie darts of the Divell Ephes. 6 16. Though his darts be not onely sharpe and peircing but also fierie faith shall both blunt them and extinguish them Hee seemeth to allude to the ancient custome among souldiers poysoning their darts and cast them at the enemie who wounded with them were so inflamed as to bee hardly cured so the temptations of the Divell as fire inflame the heart but faith beates them backe and quencheth them wee are commanded to resist the Divell and he will flie from us That is our incouragement to resist him stedfast in the faith 1 Pet. 5 9. implying that in a stedfast faith there is strength to overcoÌ„e him Râ—vel 12 11. Because faith possesseth us of Christ 〈◊〉 keeps us in the possession thereof it rests upon God by 〈…〉 â—â—ans of Iesus Christ so 〈…〉 â—bâ—aiâ—e and do things impossible to nature If thou casst beleeve all thing are possible Gods people have prevailed by faith with Christ to put forth his power to their cure of diseases incureable to man and unto their obtaining of great blessings above the course of nature as appeares Heb. 11 11 33 34 35 c. And doing things above all naturall strength When the faithfull have beene overthrowne by Satan in sinne by faith they have obtained strength to recover themselves and gotten victorie over Satan and sinne have overcome their owne guiltinesse and feare of Gods deserved wrath so that their sinnes have beene so farre from separating their hearts from Christ that they have drawne neerer to him Cant. 7. 10 11 12. As in David Psal 73 Peter they perceive that their sinnes have not removed Gods favour from them Gods Children when they are compelled to wrestle with God himselfe as with their enemie yet stand fast by faith and say as Iob. 13 15. Though hee stay me yet I will trust in him the power of God is exceeding great in beleevers in so much that they are stronger than the Divell himselfe than all powers and principalities of darkenesse Math. 16. Ephes. 6. They are insuperable invincible more than conquerours It is called the good fight of faith not onely because it is for a good cause and from a good author but it hath a good issue It is victorious What Angells by nature could not do in heaven nor Adam in Paradise a poore weake servant of Christ is made able to do by him that loved him the weakenesse of God is stronger than men and Angels Faith is mightie by the word of God which is mightie in operation Heb. 4. 12. The power of God to salvation Rom. 1. graffed in us is able to save our Soules Iam. 1. By this young men redresse their wayes and overcome the wicked one 1 Iohn 2. 14. It is prevailes by love which is strong as death which overcommeth all And by prayer is this continuance in goodnesse unto the end obtained as we are taught by our Saviour in the petition Leade us not into temptation but deliver us from evill Math. 6. watch and pray least ye enter into temptation Math. 26. Christ giveth his Spirit to make requests for the Saints according to the will of God and what hee 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 nothing in his Name but requires them to bee more in their requests assuring them they shall receive vnto the fulnesse of their joy Hee knew the necessity and the utilitie of prayer and how slow and dull the Disciples were to it then when hee was with them they had such satisfaction in his presence he excites them therfore to this duty They the godly did pray in the name of the Mâ—ssiah for the Spirit indited 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 aske nothing so as after Christs manifestation and more plentifull giving
Which is for abundant consolation to them whom he hath drawne of his everlasting love Ier. 31. 1. Having loved his owne that were in the world he loved them unto the end Iohn 13 1. Having found grace in his sight that hee selects them from the world they shall have given them grace upon grace till they be filled with all the fullnesse of God The Church is commended of her spirituall ornaments under termes of rowes of Iewels upon her cheekes and Chaines of gold about her necke and withall is promised that the whole Trinitie shal give her further increase of holinesse and all rich graces that nothing shall bee wanting to her comelinesse meete for so great a spouse but her spirituall glory in all parts and numbers shall bee perfected in similitude borders of gold with studdes of silver God is in covenant with the people whom hee once receives to rejoyce over them and never to turne from after them to do them good to be an everlasting Father following them with perpetuall favour and liberall blessings Ier. 32 40 41. It is one chiefe use of benefits received by experience to confirme our hope to finde 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 foure thousand with seaven loaves and a great deale left to cure their difference or weaknesse of faith about provision for bread Math. 16 8 9 10. David from former experience of Gods care of him concludes in hope thus Surely goodnesse shall follow me and mercie all the dayes 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 Sonne much more being reconciled wee shall bee saved by his life I was delivered out of the mouth of the Lyon and the Lord shall deliver mee from every evill worke and will preserve me to his heavenly kingdome But take heed of wronging him in his love not rendring according to the benefit as Hezekiah is someting blotted with it in his Chronicle and David reproved for it yet with declaring the readinesse of God to proceed in blessing his with more and greater blessings 2 Sam. 12 8. If that had beene too little I would moreover have given unto thee such and such things 2. Pray the Lord to rejoyce in his works Psal. 104 31. In which our state is founded as that speach of Iob implies Thou wilt have a desire to the worke of thine owne hands Iob. 14 15. For this David prayeth Psal. 138 8 Forsake not the worke of thine owne hands Cry with the Church for new inspirations of Gods Spirit to increase of pleasant fruits to invite Christ to his garden replenished with chiefe spices and hee 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 hee shall satisfye all your desires according to that loving call Come with me from Lebanon my spouse with me from Lebanon And hee made haste and came downe and received him joyfully In this â—acheus shewes the effect of his calling Obedience in hastie comming downe and in joyfull 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 answere and assent to his calling There is an infallibilitie of the effect whose cause is not the studie of the Disciple but the excellencie of the maister Psal. 18 44. At the hearing of the eare they shall obey me Esay 52 15. The King shall shut their mouthes at him for that which they had not heard shall they consider Vnderstanding that the counsell of God is to save the world by Iesus Christ they shall without gainsaying submit themselves unto him for their salvation As it was in calling his Disciples not onely poore fishermen Simon and Andrew Iames and Iohn forsooke their nets and followed him but Matthew a rich man foosooke a gainefull trade and betooke him selfe to him which was neither levitie or stoliditie so soone to be moved away from their former condition and course of life But divine force making his word effectuall to that for which hee spake it That thereby they might consider that their preaching of the Gospell should not be a dead sound but with spirit and power for obedience of faith Hee so perswadeth or allureth Iapheth that he joynes himselfe to Shems tents sweetly reduceth the Gentiles to the Churches societie as the very station of felicitie Genesis 9 27. Whom hee calls to be of his household he causeth to come and joyne themselves to him and his people to the satisfying of them with the good things of his house Psal. 65 4. Hee breakes them off from the wilde stalke and ingraffts them into the true vine They are the called of Iesus Christ Rom. 1 6 That is partakers of him by their calling The Father teacheth them inwardly with their outward hearing so as hee that hath heard and learned of the Father commeth unto Christ the Father drawes him Iohn 6. 44 45. Which conteines illumination of the mind a good dâ—scerning of the things of God and forming of the will to the obedience of Christ. The dead heare the voyce of the Sonne of God and they which heare it live Iohn 5 25. In which is implied a double grace in the secret vertue and power of the word First That the dead should heare which is beside nature Secondly bee called againe to life from which they were fallen To heare is to beleeve and assent with the heart Iohn 10 16. Other sheepe I have which are not of this fold them also I must bring and they shall heare my voyce They shall beleeve with the heart unto an ingeneration of a new principle of spirituall life and excitation to elicite acts of this life It is not alwayes or in all persons that this word of Christ is thus effectuall some open the eare but heare not some when they heare resist and blaspheme hate him and increase their sinne Iohn 15 22. So as he is to their ruine Luke 2 34. He is a stone to stumble at a rocke of offence to them that are disobedient 1 Pet. 2 8. Whereunto also they were appointed But in them whom hee calls of his purpose it is thus effectuall so as it is refused of no hard heart because he softens it hee takes away the stony heart and gives them an heart of flesh to whom all things worke together for good whom hee calls so as hee justifieth and glorifieth them Rom. 8 28 30. According to his election of them the election obtaine it Rom. 11 7. Gods purpose is his will predestinating men to life So then when men are moved but ineffectually by the word
consolation with it where Christ comes there is joy So in the prophecie of his comming Zach. 9 9 and in the accomplishment Luke 19 37. The whole multitude began to reioyce and to prayse God with a lowd voyce When the people in Samaria gave heede to Philip preaching Christ unto them there was great joy in that Citie which was the fruit of their faith as of the Eunuchs who went on his way rejoycing Act. 8 8 39 And the Iaylers who rejoyced beleeving in Goâ— â—ct 16 34. Peter joy 〈…〉 〈…〉 th faith as the fruit of it joy unspeakeable either because the matter of it is such and so great as passeth facultie of humane speech to expresse it not possible for man to utter 2 Cor. 12 4. Or for the greatnesse of the contentment so as no words can declare it to another what hee feeles within as he said before Wherein ye greatly rejoyce The stranger medles not with his joy and full of glorie no affliction can destroy it nothing can frustrate it it ends not in shame as reprobates joy it is stable and solide and is a certaine participation of the Lords joy which shall bee in the state of glory 1 Pet. 1 6 8 All facultie failes for the commendation of it and it selfe is the fruit of the Spirit of glory which failes not but is everlasting joy gloriously given of Christ. It is one of the marks of a Christian to put his whole confidence for fulnesse of felicitie in Christ alone so as to rejoyce in him rejoycing in nothing but in his crosse Gal. 6 14. In which is the fullnesse of our redemption Philip 3 3. Wee which rejoyce in Christ Iesus and put no confidence in the flesh ascribe our whole salvation and whatsoever goodgift of vertue or pietie whatsoever a Christian as such rightly glorieth in unto his onely merit Both just and great cause of joy there is in their â—eceiving of Christ Abraham that saw his day but a farre off yet rejoyced to see it Iohn 8 56. And all the faithfull before his comming made him their consolation Luke 2 25. First the incomparable excellencie in himselfe is cause of great joy to them that receive him hee is from heaven and above all such a bridegroome is worthily the joy of the bride Iohn 3 29 31. As his excellencie above all other makes him desired being knowne it drawes hearts to him when the Church described him and concludes her description thus Hee is altogether lovely adorning her description with a redoubled exclamation to the daughters of Ierusalem This is my beloved and this is my freind They not onely justifie her passions of love for him but are themselves in love with him and inquire after him with her to joyne themselves to him so holds it them to him with delight who have him counting him their full felicitie Wee will rejoyce and bee glad in thee wee will remember thy love more than wine Nothing is there in the world that seemes 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 hee loved them from the beginning of this they have abundantly to rejoyce that their names are written in heaven Luke 10 20. Secondly the reconciliation and peace which they have with God So as hee is now their God and all his attributes for their benefit that they have all parts and numbers of felicitie having him and which is the highest degree of all glorying they glorie in God Thirdly having Christ they have an everlasting righteousnesse the righteousnesse of God who being favourable unto man will render unto him his righteousnesse and grant him to bee arraied in fine â—innen cleane and white for the fine linnen is the righteousnesse of Saints Revel 19 8 Thus is the bride made readie to meet her beloved unto the solemnitie of their mariage and most joyfull imbracements Fourthly they receive dignitie to bee the sonnes 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 wee should bee called the Sonnes of God 1 Iohn 3 1. Behold sometime im plieth experiment with pleasure with joyfullnesse and alacritieâ— of mind it calls upon us to apply our mind to waigh and looke duely into the greatnesse of the benefit that being perpensive wee might come to a right prizing and valuation of the blessings it containes to conceive some singular sweetnesse of Gods favour affected therewith unto rejoycing wee may study to walke 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 Iohn 1 13. They have accesse to God a singular priviledge 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 sonnes of God are led by the Spirit of God who workes their workes 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 soules 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 eternall glory They have interest in God for his speciall providence as David claimes I am thine save mee Psalme 119 94. The Church Esay 63 16. Doubtlesse thou art our Father thou O Lord art our Father 19. Wee are thine So his eye is over them Psal. 33 18. Hee withdraw es not his eyes from them Iob 36 7. Hee that toucheth them toucheth the apple of his eye he loveth them with the same love wherewith hee loveth his owne Sonne Iesus Christ Iohn 17 26. They have their right unto and dominion over all things restored all is theirs with Christ whom God hath appointed heire of all things and they coheires 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 bee things present or things to come all are theirs Seeing Christ received by faith brings such matter of joy it is to their reproofe who have him and his blessing constantly offered yet receive him not 1 It is indignitie offered to Christ whom they refuse 2. It is the wronging of their owne soules Prov. 8 36. Hee that sinneth against me wrongeth his owne soule all they that hate mee love death Infidelitie is two wayes 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 sinne Such are damned
which they take as so many records of their salvation testimonies that the Lord is their God which is their exceeding ioy Psal. 43 4. In whom they incourage themselves in all distresses 1 Sam. 30 6. The ioy of the temporizer is partly of his new knowledge of the great things of the Gospell or conceit of libertie from the fearefull effect of sinne of selfelove desiring not to perish but to dye the death of the righteous The savour of the Gospell is sweet to him and delights him but he is never perfumed as the faithfull that come out of the world unto Christ as with mirrhe and incense and all the powders of the Merchant which ascends like pillars of smoke Cant. 3 6. They differ in effects the faithfull reioycing in Christ whom they receive of God as the gift of his love unto them unto salvation love him againe for his love 1 Iohn 4 19. And receiving him as the pledge of all promises in whom they have their certaine fulfilling they trust in GOD their faith and their hope is in him 1. Pet. 1. 21. and reioycing in him as their redeemer that gave himselfe for them they are so wholy possessed of his love that they live no more to themselves but to him 2 Cor 5. 14. As the Apostle saith To me to live is Christ Philip. 1. 21. The joy of the temporizer either turnes to pride loosenesse or some perverse effect And received him ioyfully As he received Christ into his heart so into his house with chearfullnesse which may bee for our instruction to receive Christ in his members and in his servants willingly and gladly loving Christ in straungers specially being such for religion wee must use hospitalitie towards them without grudging 1 Pet. 4 9. The Apostle requires that Christians bee given to hospitalitie that they follow it Rom. 12 13. Which requires studie and diligence in exercising it Heb. 13 2 in saying Be not forgetfull to lodge strangers it implies a mindfullnesse of the dutie so as not to become more remisse in the accustoming a mans selfe to it 1. Though this be sometimes a part of magnificence and is the worke of rich men yet it is most a fruit of love and mercie which is to bee done with cheerefullnesse Rom. 12 8. 2. Christ is received in the least of his brethren and counts it done to him Math. 25 35. I was a stranger and yee tooke mee in verse 40. In as much as yee did to one of the least of these my brethren ye have done it to me 3. Cheerefullnesse in their intertainement rejoyceth their hearts quiets their affections Philem. 7. The bowels of the Saints are refreshed by the brother when they are in feare either to want or to bee cast upon unbeleevers or sadly suspect they shall bee counted a burden and find such fellowshipe of the Spirit such compassion and mercie the comfort of the love they perceive and voluntary subjection to the Gospell of God doth refresh them greatly which love they make knowen before the Churches 3 Iohn 6. As he that eates the meat of him that hath an evill eye though hee bid him eate and drinke yet because his heart is not with him hath no pleasure in his sweet morsels but is more greived at his churlishnesse than comforted with his provision God rewards this cheerefull harbouring of his servants in this world and that which is to come as Abraham Lot the widow of Sarephath 1 King 17 16 23. The Shunamite 2 King 4 Thus hee promiseth if thou bring the poore that are cast out into thine house the glory of the Lord shall bee thy reward to bring them in is more than to take them in upon intreatie Esay 58 7. The smallest gift given of love a cuppe of water of cold water to the least of those that belong to Christ to a Disciple in that name shall bee rewarded Marke 9 41. Which is not simply affirmed but with an asseveration for more assurance and this excellent vertue of hospitalitie hath greater promises according to the qualitie of persons which in Christian love received are intreated respectively for their calling and cause for which they are strangers There being danger in receiving them that are cast out for religion as if they were rebels Act. 17 6 7 it is likely the greater daunger may bee in receiving the teachers therfore our Saviour gives the greater incouragement saying hee that receiveth a Prophet in the name of a Prophet shall have a Prophets reward to receive him in the name of a Prophet is to receive him as a Prophet and because hee is one so honouring Christ in his servants and specially in them that are specially neere him in place and imployed about his kingdome not only shall hee receive a Prophets reward actively that which the Prophet gives as the knowledge of the truth the opening of secrets of Gods kingdome but passively the reward which God gives with respect to the dignitie of the person on whom the benefit is conferred or as a furtherer of the Prophets worke a helpe to the truth which hee preacheth giving such reward as hee gives the Prophet as if hee had the office of the Prophet and executed it as 1 Sam. 30. 24 As his part is that goeth downe to the battell so shall his part bee that tarieth by the stuffe It serves to reprove the hartlesnesse of Christians to to this duty of receiving CHRIST to their houses in such as perteine to him some as above other men they exclude them from their love so from their dwelling no lovers at all of them that are good some of feare to bee persecuted with them because iniquitie shall abound the love of many shall waxe cold so held with corrupt selfe love that they dare not helpe Christians in their trouble least they should be counted like them this is in a degree to forsake the cause of Christ and to bee ashamed of him They had neede bee prayed for as the Apostle forsaken in his first answering at Rome prayeth for them that failed him God preserveth some in safetie when others are in trouble that the one may succour the other Pov 24 12. If thou say behold we knew not of it shall not hee who pondereth the hearts understand it and hee who preserveth thy soule doth not he know it c. To move to this dutie it may helpe that wee have examples commended of the practise of it Gaius the hoste of Paul and of the whole Church Rom. 16 23. This is a singular commendation that he received Christians comming from every place to his house and table Phebe he gives a great prayse of for her hospitalitie to him and many other and in thankefullnesse requires the Saints at Rome to assist her in whatsoever businesse she hath neede of them as a thing becomming them Rom. 16 2. It is the praise of Lidia that she constrained Paul and Silas to tarry in her house and of
prayer unto God when hee â—rieth shall not be heard Pro. 21 13. Whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon God unlesse hee calls upon God at all times and his prayer have the companie of true vertues 5. In few words hee shall have many curses Prov. 28 27. And that wofull one at last to have judgement without mercie Iam. 2 13. Whereas none can stand in judgement without mercie mercy tryumpheth To propound woe to them that not only releive not but oppresse the poore The Lord hath a controversie with the land because there is no mercy in it Hos. 4. but specially when it is as Solomon speakes of the mercies of the wicked that they be cruell Prov. 12 10. Amos 2 6 7. For three transgressions of Israel and for foure I will not turne to it because they sold the righteous for silver and the poore for shooes they gape over the head of the poore in the dust of the earth They lye downe upon cloathes laid to pledge by every altar Amos 5 11. And ye take from them burdens of wheat 12. I know your manifold transgressions and your mightie sins ye afflict the just ye take rewards and oppresse the poore in the gate One punishment among the rest is for this and other sinnes mortalitie that but the tenth part shall scape v. 3. The Citie which went forth by a thousand shall leave an hundred and that which went forth by an hundreth shall leave ten to the house of Israel So Amos 6 9. Because they pamper themselves excessively and none is sorie for the afflictions of Ioseph If there remaine ten men in one house they shall dye and scarce any bee left to burie the dead but some shall burne them to ashes within the house to carrie them out more easily v. 10. Amos 8 3. There shall bee many dead bodyes they shall cast them forth with sylence The cause v. 4 5 7. It may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile but releive them to looke to the Rules in their giving that they give not of unjust possessions God hates briberie for a burnt offering Esay 61. God reproves wicked men for offering him a part of their robberies and oppressions thinking that therefore hee will dispence with them hee that judgeth them that share with theeves whether private men as Proverb or Iudges Esay 1 23 will not himselfe indure to bee made a partaker of their iniquitie And so for the rule of discretion and sincere intention c. Here may bee placed that which is before what is it of which almes are specially commended And if I have defrauded any man by forged cavillation or false accusation In this is noted the manner of the sinning which publicans used in their calling in receiving tribute which was to pretend in their preying upon the people and their thefts the commoditie of the common wealth and if any opposed them in their defrauding and rapine then would they impudently accuse them of wrong to themselves and the common wealth So when the Publicans comming to Iohns Baptisme asked him what they should doe hee answers require no more than that which is appointed unto you implying that the sin of their calling was to require more and calumniate such as refused The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have plaied the sycophant is thought by some to bee borrowed from the Athenians among whom hee was called syco phant that told of them that had brought Figgs out of other Countries as Attica because the Figtree was among them in great account and it was forbidden to bring Figges from other places Hereupon they began to be called sycophants that for a little mony did draw men before judgement seates for small cause and sometimes for no cause but pretended falsely accusing the innocent So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others thinke it to have begunne by the meanes of a Grecians servant who having brought Figgs into his house one of his servants eat them up and the master missing them inquired who had them hee that was guiltie accused his fellow that was innocent to finde it out hee made both drinke luke warme water and vomit and so the guile and false accusation of that guiltie person was discovered from thence deceivers and false accusers were called Sycophants From whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud to lye and to be false accusers of men against knowledge and conscience it is noted by Salomon that some will make it but a jest to bee false witnesses to face out a matter impudently knowing that they lye falsely Prov. 19 28 A wicked witnesse mockes at judgement making no more account of right and truth of Magistrates placed for justice or of God himselfe punishing false witnesses than they doe of things to bee laught at Iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of Naboth for a reward 1 Kings 21. And governours knowing the fraud and falsehood to receive the testimony of such rakehells and proceed to sentencing of innocent Naboth to death and so sent word to Iesabel what successe her plot had tryumphing in their thoughts after their sinnefull gratifying of a wicked woman that the villanie was so freely carried The high Priests knew wel how to get men falsly to accuse our Saviour with a wet finger they would not sticke at it to set their tongues to sale for a price to helpe their friends and benefit themselves Salomon speakes of riches gotten by a deceitfull tongue Prov. 21 6. This gaine by deceit and lyes is to a naughtie heart wonderfull pleasant Prov. 10 17. The more unlawfull the better liked It is as naturall to men to lye and deceive as for nettles to grow with sowing or setting All men are lyers Psal. 116 Rom. 3. Dauid was much troubled with cruell witnesses that charged him falsly Let it admonish men to nourish tendernesse of coÌ„science shame and bashfullnesse to sinne take heede of impudencie outfacing out-looking conscience that secretly bites and barkes when they resolve to sinne 2. Take heed of inordinate desire of gaine it will make a man transgresse in great matters for a little and base price Prov. 28 21. Ezech. 13 18 For handfulls of barly and peices of bread to slay soules that should not dye and give life to soules that should not live Hate such gaine as brings the curse into the house with it it is vanitie tossed to and fro of them that seeke death Prov. 21 6. Take heâ—d of getting by false accusation by playing the Sycophant That charge which Iohn Baptist gave to the souldiers give to your selve Accuse no manfalsely Luke 3 14. It is set downe among the sinne of the latter time proceeding
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