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
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
could serve God and riches though hee said not no man can serve God and bee rich yet they that heard it and were covetous derided shewing the common judgement of covetous persons to bee against Christ therein Let ministers studie never so painefully preach never so diligently exhort never so earnestly unlesse God put forth his power mens hearts will go after their covetousnesse Ezech. 33 33. Some that seeme halfe willing to accept of the gracious invitation of God and with the rich ruler would do something to obtaine eternall life yet have their desires to heaven overruled by the desires of the world which are stronger in them Mat. 19 16 22. Luke 14 18. Mat. 22 5. Indeed making light of the divine calling in respect of the things present and some having in some sort submitted themselves to the Gospell unto a kind of disposition towards grace a beginning of the worke of the word in them towards conversion by deceitfullnesse of riches choke all and it never comes to any ripenesse Math. 13 22. Secondly some in getting 〈◊〉 seeke death Prou. 21 6. Treasures gathered by a deceitfull tongue are vanitie tossed too and fro of those that seeke death Though death bee not the intent of the agent it is the end of the action When men will bee rich they make haste to it and cannot bee innocent Prov. 28 20. They fall into temptation are overcome of it and into a snare wherein the Divell holds them fast that no inferior power but the power of Almighty God can get them out And into many not onely foolish but pernicious lusts not only keepeing no measure in desire nor respect of their person state and dignitie but so mad and furious is the lust that they ruâ—â—e themselves both into temporall and eternall dangers drowned in destruction and perdition 1 Tim. 6 9. it is a mother sin the root of all evill they have swarmes of sins in them as idolatry Eph. 5 5. making sufficiencie of things his trust his joy as the rich man that called his soule to ease and pleasures because hee had enough for many yeares Iob standing upon his integritie by the grace of God protests against confidence in the wedge of gold and rejoycing in the greatnesse of his substance Iob 31. 24 25. and in serving riches as his Lord so as God hath no service of him his utmost scope is riches so it is the God he 〈◊〉 Iames calls them 〈…〉 ulterers and adulteresses Iam. 4 4. setting their love upon this world they breake covenant of wedlocke with God and set up another in their hearts so as they have not the love of God in them 1 Iohn 2 21. As a wife that doth her husband some service outwardly but her heart is after other lovers so is their service to God without heart which is exercised with covetous practises 2 Pet. 2 14. even Sabbath day and all Amos 8 5. even in Sermon times Ezech 33 33 they sticke not at fraud and overreaching nor oppression Iam. 5. 4. Hab. 2 12 To increase that which is not theirs and to lade themselves with thicke clay so greedy that for a small gaine they will transgresse Prou. 28 21. And hire out their tongues for vile uses even to slay soules that should not dye and give life to soules that should not live Ezech. 13 19. making merchandise of the soules of men through covetousnesse 2 Pet. 2. 3. some erre from the faith leave the right which they have seene to goe astray and pearce themselves through with many sorrowes which rise from diffidence and distrustfull thoughts of God conscience of sinnes a most unwelcome and unsavourie foretast of their punishments in hell into which they doe plunge themselves by deceit 〈◊〉 â—ages Iude verse 11. thus 〈◊〉 seeke death in getting them Thirdly there is hurt to the possessors of riches in an unlawfull and sordid keepeing of them Eccles. 5 13. The curse of sparing more than is meete that is when they spare that which they should give either to the poore for refreshing of their bowels or to the preachers of the Gospell to be helpers to the truth or to the magistrates in recompence of their ministring under God for their wealth c. is not onely poverty but that with imputation of the sinne so as they shall have judgement mercilesse Iam. 2 because they shewed no mercie The Law stands in force against unjust persons It is reckoned among the sinnes that made the house of Iacob to fall their Land was full of silver and gold and there was no end of their treasures Esay 2 7. Both because they like the heathen had a damnable confidence in their abundance and such wicked covetousnesse as their hearts were so set upon their riches that they had no care of the poore or other good workes whereunto they should have beene applied Iames holds rich men in a terrible expectation of vengeance for the hording up of their riches so as they corrupt their garments are moth-eaten their silver and gold is cankered the rust of them shall bee a witnesse against them and eate their flesh as it were fire their consciences shall torment them with the memorie of their inhumanity in keepeing by them unprofitablie the creatures appointed by God unto mans use and so they have heaped treasure for the last day provided unto the last day of their life how long soever neither sensible of Gods providence nor of the uncertaintie of their life they heape up wrath against the day of wrath Iames 5 3. Fourthly riches also further the damnation of some in spending upon inordinate lusts some in a carnall zeale spend much upon false worship and false worshippers Ezech. 16 17. Hos. 10 1. Some on fleshly lust and lifes pride which is not onely damnable but damning when men make it the scope and utmost end of their life 2 Peter 2 13. They shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day time Sporting themselues with their owne deceivings Counting their felicitie to bee in pleasures of the senses they regard not the time and judgment after this life As it is said of the rich man who being dead was in hell torments that hee in his life time had his good things purple and fine linnen and sumptuous fare every day Luke 16 25. 〈◊〉 remember that thou in thy life time receivedst thy good things The cause of his torment was not that he received good things in his life time for so Abraham that is brought in speaking to him had done but the force lyeth in the pronoune thy Things with him the onely good such as hee made his full receit and whole portion though hee were a Iew the sonne of Abraham had Moses and the Prophets inviting him to the studie of eternall life he regarded it not this condemnes him The Apostle joynes these two together whose end is damnation whose God is their belly
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
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
hearts Ier. 29 11 13. If when we were enemies Christ reconciled us to God much more being reconciled shall hee save us from wrath He giveth by his Spirit to us to seeke by requests of God such things as wee need for which same hee in heaven makes intercession for us To stirre up our love and care in seekeing men that are lost or fallen in common dutie of charitie or speciall charge and office The first implied in that speech Cant. 8 8 9 10. The Church of the Iewes speakes to Christ for the Gentiles yet uncalled who destitute of the word and ministery not having thâ— true doctrine whereby to nourish others as a virgin that hath no brests not yet mariageable so unfit yet to receive Christ desiring that they may be brought to the acknowledgement of Christ askes what shall bee done for them in that day of their calling to him when there shall bee treatie of their mariage to him The Church joynes her selfe 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 hee useth the faithfull in this worke as his instruments The answere 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 firme in expectation of her promises and the profession of that truth which shall bee revealed wee will build upon her a silver pallace wee will build upon him a silver pallace beautifie and strengthen her with further grace make her a costly pallace fit to entertaine my spirit and if shee be a dore we will keepe her in with boordes of Cedar if she give free passage and good entrance to my word and grace wee will make her sure and safe from corruption and reserve her to immortalitie Christ joynes the Church still with him in this as an instrument voluntary Ezech 18. Returne and cause one another to returne Hos. 6. Come let us returne to the Lord. Zach. 8 21. They that dwell in one Cittie shall goo to another saying Vp let us goe and pray before the Lord of hosts and seeke him I will go also like that Esay 2 2 3. Come let us goe up to the Mountaine of the Lord c. Ioshua 22 19. If the land of your possession be uncleane come over unto the Land of the possession of the Lord where the Lords tabernacle dwelleth and take possession among us but rebell not against the Lord c. 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 endevour to procure their salvation Wee pray thy kingdome come our indevour must proue the truth of our desire The successe may provoke to the duty Psal. 51. I will teach thy wayes to the wicked and sinners shall be converted to thee a man shall have joy of the answere of his lippes Prov. 15 23. It is to such a fruit as a righteous man hath not a greater Prou. 11 30. Let him know it hee saveth a soule from death and covereth a multitude of sinnes Iam. 5. Seeke them then by prayer stand before God and speake good for them wee love little if wee will not speake a good word for a man The feareful condition of the world is noted in that Christ loved them not so much as to pray for their salvation Iohn 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 succeede all If we must do thus of charitie wheÌ„ we also have charge to do so publike or private how should wee not apply our selves to seeke mens soules wherewith wee are charged how shall wee free our selves from guiltinesse of their blood that perish without our indevour to save them When a man hath done that which appertained to him and they will not returne but dye hee hath delivered his owne soule How woefull is their case that seeke not to recover the fallen but draw them into sinne And to save Consider wee the action to save 2. The propertie hee hath in it hee came to it as appointed of his Father The state of the persons to whom he performes this lost To save hee was appointed Esay 49 6 He is called the Salvation of God mine eyes have seene thy Salvation Luke 2. Hee hath his name Iesus of that Hee shall save his people from their sinnes he saith of himselfe that hee came to save mens lives not to destroy them Luke 9 56. Not to condemne the world but to save the world Iohn 12. Hee came to save sinners 1 Tim. 1 15. God hath lift him up to bee 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 sinnes by the Sacrifice of himselfe making intercession for us Not onely was hee without sinne as Iohn 8 46. 2. Cor. 5 21. 1 Pet. 2 22 23. Heb. 4 5. That hee needed not to offer as the high Priests under the Law for his owne sinnes Heb. 7 27. Neither did he fulfill the Law perfectly onely for himselfe 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 hee fulfilled the Law for us as many as hee came to save Rom. 8 3 4. Rom. 10 4. As Adams disobedience is imputed to all his progenie so the obedience of Christ is to all that are in him as their roote Rom. 5 19. As by one mans 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 righteousnesse of the Law but inherent in Christ imputed to us Iustification by faith imports two things the not imputing of sinne imputation of righteousnesse which is called the righteousnesse of God not onely 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 onely of his nature humane to bee a holy and a just mâ—n whence it commeth to bee meritorious The Apostle teaching that wee are justified by faith saith that in so teaching he establisheth the Law Even by that Doctrin because the righteousnesse which it requires for matter is performed by Christ and offered to God as our righteousnesse and imputed of God to us it requiring unto life do this man by faith findes it in Christ. If it
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
by nature Ephes. 2. And the of God wrath abides upon them Iohn 3 36. They live under the covenant of workes and so under the curse for breaches of the Law Wee may gather hence the wofull condition of the Iewes that have stumbled at the stumbling stone they are enemies for the Gospell sake because they refuse Christ Iesus Rom. 11. They dye in their sinnes Iohn 8. without pitty and mercie And so of the Turkes of whom wee cannot conceive better than a company of damnable creatures for any thing wee know left to perish everlastingly they waiting on lying vanities forsake their owne mercie they worship they know not what millions of men going to hell in death because not receiving Christ the onely Saviour the Salvation of God In a word in no religion but the Christian in no Christian religion but the reformed is salvation to be found Papisme saves none though some among Papists may bee saved Bulling in Apoc. 7 10 Such as hold the foundation and overturne it not 2. Such as erre of simplicitie not of special vengeance for not loving the truth 3. Such as are from their hearts obedient to the truth they see and are desirous to understand teachable ready to imbrace the truth in Christ Iesus being revealed unfeinedly repenting their unknowne errors But otherwise as papisme is that Apostasie spoken of by Paul the head of which defection is the man of sinne it saves none it leades into perdition the head of that apostasie is called the child of perdition And it is a deceiveable unrighteousnesse among such as perish their damnation who in the just judgemeÌ„t of God are delivered up to beleeve such lyes because they received not the love of the truth that they might be saved 2 Thess. 2. Papisme overthroweth the fundamentall doctrine of Christian religion therefore it saveth not 1. In the point of justification Whittak de ecclesia Q. 6. Pag. 459. They have not that way of justification which the Lord hath set downe in his word They erre in the efficient matter and forme And as there being one way to a Citty they that have not that way cannot come into the Citty so there being but one way for justifying of a sinner if they have not that they are not justified and so not saved Iustification is before glorification Rom. 8 30. For the efficient cause the Scriptures put God of his love grace and mercie Iohn 3 16. It is God that justifieth Rom. 3. 24. Titus 2 11. Ephes. 2 4 5. The Papists teach that God justifieth but inclined and commoved thereunto by workes of preparation done by us merit of congruitie 2. The Scripture ascribes the efficacie of grace unto our calling and justification to God determinating the will by infusion of grace to will conversion which it willed not before The Papists denie physicall determination and affirme that God onely by morall perswasion excites the will and giveth sufficient grace to convert but leaves it in the power of the will to choose or to put away and make ineffectuall that grace In quo insignem dei gratiae iniuriam faciunt et uniâ—um nostrae salutis principiuâ—â—ollunt Concerning the matter of our justification the scripture puts onely the obedience of Christ unto the death Rom. 5 19. Rom. 8 3 4. The obedience of the Law and the obedience of the crosse Rom. 10 4. for full satisfaction and righteousnesse The Papists though they grant Christ to bee in himselfe most just and that hee fulfilled the Law and satisfied God most perfectly yet they deny this obedience to bee our justice They teach besides Christs satisfaction other satisfaction either in their owne persons by penall workes or by indulgence a remitting thereof for the satisfaction of others made theirs by bargaine and sale The foundation of which indulgence they make the treasure of the Church of the superfluous workes and satisfactions of the Saints They for this consider in the workes of the just a double valour one of merit which they say cannot bee applyed to another a second of satisfaction which is in some more than they need for themselves either having no actuall sinne as they say of the Virgin Mary and as some of them count piously beleeved that she had not originall sinne yet suffered much for God Luk. 2. A sword also shall pierce thine heart Iohn Baptist filled with the Spirit from the womb and lived innocently yet put himselfe to great ansteritie of life under hard pennance They suppose that such need not for their owne satisfaction therefore as superfluous to him it is laid up in the treasurie of the Church for such as want where with to satisfie God for their veniall sinnes and the temporall punishment of mortall sinnes Thus they adde to Christ helps to save from sinne and punishment on false ground 〈◊〉 There is no more reason why one mans satisfaction may with God pay another mans debt than his merit of workes procure for another man reward neither of them can properly be found in any sinfull man as every mere man is 2. It is blasphemie to say that godly mens sufferings are superfluous more than their sinnes require They have their fruit 1. In righteousnesse 2. In glory Heb. 12. Rom. 8 18. 2 Cor. 4. 1 Cor. 15 ult It were against justice in God The best cannot answere one of a thousand All whatsoever they can do or suffer for God according to his will is their duty Luke 17. And therefore can neither merit reward nor satisfie debt much lesse bee superfluous and aboue that they need for their owne use Math. 25 9. Virtus proximi mei vix sufficiet illi ad defensionem tantum abest ut et mihi Theophylact. 2. They make the matter of positive righteousnesse wherein wee stand just before God to bee inherent in our persons which because it is ever imperfect in this life and not without mixture of sinne never satisfying the Law we are necessarily under the curse if we trust to it to save us Gal. 3 10. Gal. 5 4. Ye are abolished from Christ whosoever will bee justified by the Law c. The forme of justification the Scripture puts in Gods gracious imputation of the obedience of Christ to us upon our faith in him Rom. 4 5 9 23. So faith is said to bee imputed to righteousnesse righteousnesse imputed without workes 2 Cor. 5 19 21. The scripture putts our justification in not imputing our sinnes Papists make the infusion of righteousnesse the forme of justification and merit of person and workes by Gods commutative justice deriding the true faith as a phantasticall apprehension imputed justice a new no justice or a putative justice 2. The Papists hold not Christ the head because they make other mediators as Angels and Saints which they trust in and worship Coloss. 2 18 19. 3 They have another Priesthood than Christs and another sacrifice propitiatorie and impetratorie Seeing salvation of the lost is onely the