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
habituall â—race bee in their hearts as the grace of magnificence and magnanimitie yet the want of abilitie unto their acts hinders the exercise of the habite till God give it and then they doe great workes Abrahams meeke and gentle mind had not appeared so much in giving Lot his choise to goe to which hand hee would for peace sake if he had not beene so rich neither had Ioâ—s patience in great losses beene so exemplary if hee had not had great substance Wisedome is good with an inheritance Eccles. 7. 11. It is more to have riches with grace than to have it with poverty for though respect of persons is a sinne and to esteeme men after the flesh yet among men the wisedome of a poore man is despised and his words are not heard Eccles. 9. 16. Wisedome indeed makes a mans face to shine but poverty as a cloud comming betweene obscures and darkens it When a rich man speakes gracious words which hee may more freely speake as he thinkes he is more easily beleeved and the things hee commands are sooner put in execution which appears in Iobs double condition When his glory was fresh in him the eare that heard him blessed him and after his words men spake not againe they that heard were as it were altered at his words and hung upon his talke as upon an irrevocable judgement but being once dejected hee was despised and when God let loose his cord base persons let loose the bridle before him Iob 30. 1. 11. Which may bee to stay rash censure of rich men even because of their riches Eccles. 10. 20. Curse not the rich in thy bedchamber If he bee wicked yet God may suddenly change him and then his richs are an honour to him and hee an ornament to them as Ioseph of Arimathea who was an honourable counseller and rich and a Disciple of Christ Math. 27 57. It is said of Tyrâ—â— that her riches should bee 〈◊〉 holinesse to the Lord Secondly for such as dwell before the Lord resting upon him with sincere confidence and serving him with pure conscience Thirdly for food to eate sufficiently and for durable clothing Esay 23. 18. It is indeed a greivous sinne dishonoring the most glorious Christian faith to preferre wealth so as to set up profane men for it to despite ignominiously to use poore men for their poverty though rich in faith Yet when a private rich man and a poore bee both godly the rich may bee honoured above the poore without any injury and ought to be and the poore is to give place to the rich as being able by Gods providence to doe some good both to him and to many as some image of God in his sufficiencie and liberalitie who is set before us in the Parable of a rich man Luke 16 1. Verse 3. And hee sought to see Iesus who hee was This is the occasion of Zacheus his conversion his earnest and unconquerable desire of seeing Iesus it is questioned whence his desire was whether of himselfe or of the holy Ghost of vanitie to satisfie curiositie or serious with respect to Christ both as a great Prophet and the Saviour of the world which may bee answered thus First as there may bee like words and deedes that proceed not from one and the same principle so may there bee like desires Maries words and Zacharies differed not much How shall this bee saith she seeing I know not a man Whereby shall I know this saith he for I am an old man and my wife well stricken in yeares her inquiry was out of admiration to learne his out of unbeleefe looking to nature hee measured the promise by common course Abraham laught at such a promise Sara laught also hee out of the joy of his faith Iohn 8 56. She of unbeleefe which yet shee overcame Heb. 11 11. David did that which was right in the sight of the Lord Amaziah did so likewise yet not with like hearâ— 2 Chron. 25. 2. So for desires Paul desires Salvation Balaam desires Salvation Balaam of a pang of despaire Paul of love to bee with the Lord. A scorner seekes wisedome Prou. 14 6. a godly man seekes wisedome Hee of perverse affection this of sincere intention to understand his owne way Verse 8. That hee may possesse his owne heart holding it firmely in the truth Herod desires to see Christ but of curiositie of hearing and seeing something strange to please a corrupt mind but hee was not vouchsased either doctrine or miracle not to see a sparke of his heavenly glory and the flesh of his mind declared it selfe in his sending him to Pilate mocked and despised So certaine Greeks desired to see Iesus and sought to Phillip that he would helpe them hee taking Andrew with him told Iesus But there is no mention of the Greekes made by him in his answere but he applied himselfe to cal off his Disciples from vaine expectation of earthly glory discoursing of his death and the fruite of it of hating our lives in the case of confession Iohn 12 21 c. Secondly now the desire of Zacheus was greatly respected and succeeded unto his Salvation though nature may incline men to novelties and to desire the sight of such of whose excellent fame wee have heard yet the end of his desire shewes that it was of spirituall beginning being blessed with such a change of the whole man there began to bud some seede of Salvation in him hee was caried with a singular affection to Christ which was by some impulsion of the holy Ghost more than common as the issue declares the Spirit of the Father drawing him to the Sonne And wee may observe in it that God begins his good worke in small things sometimes hee begun the second Temple so as they that had seene the former despised it as nothing in their eyes altogether unlikely to come to any glorious accomplishment yet of these conteÌ„ptible beginings he brought it forth to such glory as with joyfull shout they declared their gladnesse and with heartie wellwishings desired that as his grace not mans strength had finished it so his favour would maintaine and defend it Zach. 4 6. 7 10. The prophesie Esay 42 3 applied to Christ sheweth how with wonderfull meekenesse and tendernesse hee should bring forward his kingdome out of small beginnings notwithstanding the hostile opposition of Satan and all his wicked instruments Math. 12 20. A bruised reede shall he not quench till he send forth judgement unto victorie A bruised reede what more fraile smoking flaxe what more easily extinguished Esay 43 17. They are quenched as towe saith the Prophet speaking of the hoast of the enemies of God he will as easily extinguish them for ever as wee quench a little towe yet if men be not wicked but have some beginnings of pietie in them how weake soever he will not despise them but cherish strengthen and increase them with marveilous inâ—ulgence and mercie
madnesse Though God deferre his elect that cry unto him night and day yet when their time is come that hee should judge for them he will avenge them speedily Luke 18 7 8. Speedily in respect of the wicked who are suddenly destroyed while they had no such thought and feared nothing yet though God suffer them with long patience As the Israelites were brought out of Egypt with a strong hand and their oppressers overwhelmed the same day that God had promised Exod. 12 41. When the houre was come that was appointed for the death of Christ how doth hee hasten to it as is to bee gathered by his speech to Iudas with the soppe discovering him to bee the traytor That which thou dost do quickly meaning the betraying of him into the hands of wicked men which hee was with full purpose rowling in his mind Till then hee over-ruled the Divell to whom hee now permitted him and left him to his owne malice As if he should say hasten thy selfe to the treason which irrevocably thou art set to doe and thine owne destruction seeing thou wilt needs perish me to the worke that I am to finish by my death which for mans redemption salvatiō I so greatly desire He is good and doth good his owne goodnesse moves him Psal. 119 68. The good pleasure of his goodnesse is that which impells him 2 Thess. 1 11. The propense and pleasing inclination of his will to the good of men his selfe-propension to diffuse his benefits is the fountaine of all that good wee receive and it is the spirituall ground-worke of our prayers He delights in exercising loving kindnesse Ier. 9 24. And mercie pleaseth him Mich. 7 18. He will waite that he may bee gracious unto his people he will bee exalted that hee may have mercie upon them which turnes unto the highnesse of his name and greatnesse of his glory he is a God of judgement in all things propense unto moderation convenient for their salvation Esay 30 18. Which may serve to incourage the weake whose faith is sometimes shaken by misinterpreting Gods deferring to heare their prayers as if it were a deniall or that hee regarded not their state which the Lord is pleased to take notice of and to give helpe against Esay 49. 15 16 17. But Sion said the Lord hath for saken me and my Lord hath forgotten me Vnto which he answeres three things for incouragement First that hee neither hath nor will nor can forsake and forget her Which he illustrates by comparing and preferring his compassion towards them to the compassion of a mother to the Sonne of her wombe It is given to the mother commonly to love more tenderly than the father therefore he compares his love with the mothers love and not simply her love to the sonne of her wombe but that suckes her breasts towards whom a mothers affection is not overcome with labour or any kind of molestation but with unremitted care she indures to give it sucke to nourish it and foster it And scarse is it to be expressed how she is affected with the smiles or afflicted with the cries of it specially being pressed with any danger Whereby Solomon found out in his wisedome the true mother of the child challenged by two women when the true mother heard of the dividing of it betweene them her bowels yerned were hot upon her sonne and would in no wise have it slaine 1 King 3. 25. 26. Againe if the soule in temptation except against this comfort and say Experience shewes that some mothers doe loose naturall affection and regard not the children of their wombe no not then when they are not long from their birth God answers to that though created nature may defect and turne monstrous yet the supreame and uncreated nature is so perfect that it cannot change And that is the first thing which may specially comfort Godly tender mothers in such temptation about Gods leaving his care of them If their affection bee such to their children can Gods be lesse to them They cannot forget nor forsake theirs will they thinke that their affection is not equalled by God yea overmatched and exceeded being infinite Secondly a second thing is that God will not forget his for this reason hee will have them ever in his sight as graven upon the palmes of his hands as things in account and precious are minded As the gold finer sits by the fire into which he hath put his gold to melt to take it out in due time and his eye is still upon it hee neglects it not Malach. 3 3. God withdrawes not his eyes from the righteous Thirdly a third thing for their answere is that the time of their reliefe being come their comfort shall be hasted in the departing of the instruments of affliction in the coming of such as shall build them up with new accesse of members of the Church multiplication of Gods people that the joy shall exceed your sorrowes It may silence such godlesse persons as would destroy the faith of Gods promises in the hearts of his people by his deferring so long the fulfilling of them First they misaccount time it is not long that God deferres compared with eternitie following one day and a thousand yeares are alike and differ not concerning that which belongs to proportion of infinite time both in comparison of eternitie is but as a point of time in comparison of time The eternitie of God coexisteth indivisibily with any duration and with the least part thereof even a moment The parts of our duration which are passed or which shall passe away either have beene or shall bee but are not Gods eternitie is an interminable whole and perfect possession of his life together All things that have being may be said to coexist with God in eternity or eternity with thē by objective though not any reall existence as the objects of the knowledg power of God Knowne unto God are all his workes from the beginning of the world Act. 15 18. By his eternall counsell he disposed all things in the best sort and from eternitie there is with him the best reason of his counsels and doings He needes not time to discusse causes to inquire after iniquities and search out sinnes for his dayes are not as the dayes of man or his yeares as mans dayes distributed into spaces of dayes and yeares his life is not as mans Secondly they falsly accuse God of slacknesse as it is among men counted a fault which is a deferring of any thing beyond the due time appointed God hath times and seasons in his owne power so as opportunitie shall not slide away from him his promise which is for an appointed time shall surely come and not tary at the end shall speake and not lye Hab. 2 3. Thirdly let it provoke us to bee followers of God in this as he slackes not to doe good to his people in fit time so let us observe