though like a reede halfe broken and smoking weeke almost gone out for want of oyle yet will hee attemperate himselfe to their infirmitie till hee kindle in them light more full and supplie them with solide strength This appeares in Zacheus and in many the little sparkles of faith and hope in whom hee excites of his immeasurable goodnesse Certaine workings there bee in the hearts of men that are of the efficacy of the Spirit yet not well knowne to them to bee so The Apostle speaking of the Spirits helpe in our infirmities when wee know not what to pray as wee ought saith that hee himselfe maketh intercession for us with groanings which cannot bee uttered not onely for that they are for a thing unutterable as heavenly glory or that they cannot bee sufficiently spoken according to their proceeding from the holy Ghost but because breaking into them by the Spirits impulsion they farre passe the capacity of our witts and wee scarce discerne what our owne hearts meane our affections being much oppressed with darknesse they bee certaine inarticulate groanes and breathings which the searcher of the hearts knowes with approbation to be the inspirations of his owne Spirit disburdening us into Gods lappe or bosome Mary the sister of Lazarus annointing Iesus his feete with precious ointment is defended by him against the murmour and censure of Iudas at the wast as hee called it that she had kept it against the day of his burying It was not lost but kept she did that now which she could not doe at his buriall God so governing her mind that at this time shee should poure it upon the Lord to signifie his death and buriall to bee at hand so was it done for funerall service it is not like that she had any further intent than to shew her love in the honouring of Christ and to refresh his spirits by the sweete savour of the oyntment as it is said oyntment and perfume reioyce the heart Prov. 27 9. but the Spirit of God impelling her heart burning in love to Christ with desire to doe thus foresaw further and directed the fact to this end which Christ speakes of So are men moved by the holy Ghost to something with further scope than they presently understand The Disciples of Christ much people that were come to the feast and children were caried to receive Christ comming to Ierusalem with the joyfull shout of a King unwonted acclamations and honour given him in spreading their garments in the way By some others cutting downe branches from the trees and strewing them in the way ascribing to him kingdome power of saving Hosanna to the Son of David First pray to him for salvation Hosanna in the highest In part out of the words of the Psalme 118 25. Save now Secondly blesse him Blessed be the King that cometh in the name of the Lord. Thirdly and his kingdome Blessed be the kingdome of our father David that commeth in the name of the Lord with this gratulatory addition Peace in heaven and glory in the highest places It angred the Pharises to heare it they disdained that hee should receive Testimonie of Children willed him to rebuke his Disciples hee defends both the Children from Psal. 8 2. Out of the mouthes of babes and sucklings hast thou perfected praise the Disciples with necessitie of their duty which if they failed in the stones would immediately cry out Luke 19 36 40. All this by secret instinct they were excited by internall â—fficacie of the Spirit but the meaning of this was unknowne to the Disciples themselves till Iesus was glorified Iohn 12 16. yet in due time the fruit appeared Thus God brings on his worke To observe secret motions unto good though you perceive not where they shall end yet attend Gods workeâ— out of small beginnings great workes are brought forth by him who passeth on and goeth by us when wee cannot finde him out Iob 9 11. When one that was before carelesse of Christ heares such a description of him in which is set forth his excellencie so as he is convinced they are the only holy happy people that are joyned to him that their earnest love to him is not without just cause so begin to inquire how hee may meete with him where hee may seeke him let him not despise it let him thinke with himselfe is not God come to mee with offer of himselfe This light and motion seemes more than naturall it is a good steppe towards good when men begin to inquire after the Lord Iesus are desirous to know him and how to have their desire satisfied Cant. 5 9 6 1. Desire implyeth some measure of knowledge of the worth of that which is desired Iohn 4 10. and love of it so knowne where more love is there is more desire which in a sert makes the desiring apt and ready to the receiving of the desired as it is at least probably said That they in whom love is more full to God shall see him more perfectly and so bee more blessed for the faculty of seeing God not agreeing to the created understanding according to the nature of it as it is now but by the light of glorie the more it partakes of that light the more perfectly it seeth God and the more love a man hath the more hee participates of that light because there is more desire which shall bee satisfied Love declared by obedience hath promise of further revelation of Christ and Communion with God Iohn 14 21 23. Zacheus of some love to Christ as the sequele declares desiring to see him comming downe at his bidding to receive him to his house enjoyed him in an excellent measure of his grace Faith not being yet framed in him as it may seeme how could there bee love in his heart to Christ and thence desire unto him did hee looke for more in Iesus than the outward sight of his person Sure he looked for more for it is not likely that hee would with neglect of his reputation being a principall man for state and prioritie in his calling and in the sight of a great multitude climbe up like a boy into a tree without regard of the scornes of men onely to see any Prince in the world 2. Did Christ so regard any that came meerely to see him 3. Would hee with such speed and joy come downe and receive him to his house and so professe workes testifying repentance to Christ if there had not beene more than a desire of an outward sight of him His affection to Christ in such fervencie may bee ascribed to the knowledge that hee had gotten of Christ and himselfe of himselfe to bee a great sinner whose sinnes God would not suffer alwayes to goe unpunished of Christ that he was not onely a great Prophet but the Saviour that should come into the world the Sonne of David exercising mercie not onely in miraculous cures of the body but in forgiving
not justified by the workes of the Law but by the faith of Iesus Christ even we I say have beleeved in Iesus Christ that wee might be justisied by the saith of Christ and not by the workes of the Law Gal. 2. 15 16. Philip. 3. There is no sinne that can be repented that a man may despaire of pardon of Mark 3. 28. All sinnes shall be forgiven unto men and blasphemies Consider all sorts of sinners that have bel 〈…〉 ed upon this ground th 〈…〉 â—od hath concluded all undâ—â— sinne that he might have mercy on all That Christ Iesus came thâ—â— the world might be saved by him and such chiefe sinners are made patterns to others It appeares that grace being offâ—red there is no other let but the refusall of grace What could I have done more that I have not done Esay 5. For God beseecheth us to receive it willing to conferre it 2 Cor. 5. Christ will put none away that come to him Iohn 6. 37. Doubt you of the sufficiency of Christs sacrifice to obtaine peace with God for you because your sinnes be so many and great It is sufficient for the sinnes of the whole world 1 Iohn 2. Or feare yo 〈…〉 God will not pardon y 〈…〉 destroy you Hearken to him avouching the contrary 2 Pet. 3. 9. Yea swearing for confirmation of your faith As I live I have no pleasure in the death of the wicked Ezech 33. 10. 11. Seeing all are lost even the elect as well as the reprobate Rom. 3. 23 There is no difference for all have sinned and are deprived of the glory of God only this odds there is some are children of perdition by eternall iudgement of God Vessels of wrath prepared to destruction for whom Christ would not so much as pray they were not given him to save but appointed to wrath forewritten to condemnation children of the curse 2 Pet. 2. 14. But others though they were by nature 〈…〉 ildren of wrath as well as otheâ—s yet they were not appointed to wrath but to obtaine salvation by the meanes of Christ Iesus to whom they shall every one of them come not one of them be lost Iohn 6. 37. 39. It should move men to recount with themsâ—lves often what they were and that for diverse uses 1. Thâ—t well instructed in the particulars of our misery and that doctrine one time after another laid upon our hearts we may runne to Christ still with singular affection 1. Pet. 2. 2. 3. 4. It is noted the constant act of beleevers to come to Christ their living foundation 2. To keepe themselves humble and abased in themselves because of all that they have done remembring their wayes and workes that were not good Ezech. 16. 63. and 20. 43. You shall iudge your selves worthy to be cut off Eze. 6. 9. They that seriously repent they doe not sleightly acknowledge their faults but recount with themselves how many wayes how long and with what pertinacy they have provoked the Lords anger and stirre up themselves to a detestation of their former led life and become ab hominable to themselves The Lord would have us so taste his goodnesse in pardoning and purging us as that our sinnes truly displease us and we remember them with bitternesse The Apostle abasing himselfe because of his former life ascribes all the good in him or done by him to Gods free grace 1 Cor. 15. 9 10. And puts other Christians in minde of that which they were when God called them 1 Cor. 12. 1 2. Yee know you were Gentiles and were carried away unto the dumble Idols as ye were led that they might magnifie the compassions of God in their change and not to use their gifts to ostentation but to the praise of Christ 1 Tim. 1. 12 14. Ephes. 2. 11 12. Iâ— serves to sâ—irre us forward to righteousnesse and to bee as earnestly carried to that as ever wee were to sin Rom. 6. 19. 2 Peâ— 1. It is sufficient to have spent the time past c. To preserve from Apostasie and to hold us to God with study if it could be to make him amends by standing full in all his will for the injurie wee have done him It helpes to faith in God for the continuance of his good wâ—l and pardoning our sinnes of weakenesse seeing when we weâ—e enemies hee r 〈…〉 d us of his great love and abundant mercy Rom. 5. 9 10. It helpes to condole and be compassionate toward sinners consideing the Lords compassion towards us to pull us out of that woe FJNJS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iphier Quâ exâ—â—sationâ— purgamus qui dâ—â—boli servis â—â—inoâ—es sumâ—â— Christo prâ— sanguinâ—â— pretio viceâ— noc in modicis rependimus Cypr. de oper Eleem os Iob 38. 41. O si posse 〈…〉 excitare homines cumipsis pariter excitari ut tales essemus amatores 〈◊〉 permanentis qualeâ— sunt homines â—matores â—itae suâ—ientiâ— Aug. de doct Christ. Quanto propinquius sinemmundi diâ—bolus videt tanto erudelius â—ersecutâ—â—nes exerâ—eâ— ut qui se continuò damnandum consp 〈…〉 〈◊〉 socios multipliceâ— cum quibus gehexnae ignibus addicatur Isid de sum bon * Aâ—dentius ab illis defenditur 〈…〉 esis quam a nebis oppâ—gnatur Hieron epist. ad Theoph. * NusquaÌ„ faciâ—â—us profi 〈…〉 quam â—n castris rebell um Tersul de praescript advers â—aereticos obser 1. Mat. 26. 53. 2. King 19. 35. Marke 15. 44. Marke 14. 36. Iohn 14. 30 31. Phil. 2. 7 9. Iohn 10. 17. Coloss. 2. Vse 2 Vse 3. Vse Caut. Iosh. 6. 26. 1 King 16. 34. Obs. 2 Iohn 12. 21 Ezra 4. 2 3 4 5. Iohn 4. 9. Iohn 4. 40. 41. Gal. 1. 17. Reason 1. 2. 1. Vse Act. 18. 10. 2. Verse 2. â—bser 1. Psal. 111 2. 〈◊〉 Vse Obiect Sol. Disâ—â—nt diâ—ites â—on in fa 〈…〉 crimen â—arâ—re sed in ijs qui 〈◊〉 â—esciant facâ—â—tatibuâ— Amb. Luke 6. â—24 Iam. 5. 1. Luke 16. 13. 14. Luke 12. 19. Revel 18. 13. 1 Tim. 6. 10. 2. Pet. 2. 15. Phil. 3. 19. 1 Sam. 22. 7. Psal. 127. 2. Eccles. 2. 26. Luke 13. 28. 2 Chro. 17. 5. Heb. 6. 10. Diviâ—ia ut 〈…〉 dimenta improbiâ— itâ— bâ—â—iâ— sunt adjumenta virtuâ—io Aâ—b 2 Sam. 7. 11. 3 Iohn 6 7. Iob 29. 11. 22. Vse Marke 15. 43. 2 King 14. 3. Luke 3. 8 9 11. 1. Obs. Rom. 8. 26 27. Mat. 21. 1. Vse Quest. Ans. 〈◊〉 ur 〈◊〉 gratia praevenâ—em in quantum ipsaÌ„ voluntatem facit bonam ideâ— praeâ— venit quia non est a liâ—ero arbitrio sed infunditur ab â—â—so Deo Magist. sent 〈◊〉 2. dist 20. D. 1 Cor. 8. 3. Math. 20. 30. 31. Marke 10. 3. Heb. 12. 1. Vse Verse 4. 1. Obs. Iob. 32 6. 18 19. 1 Thess. 2. 17. 3. 10 11. 1. Vse vse 2 Vers. 5. 1. Obs. Psal. 9. 18. Prov. 10. 24 28. Esay 45. 19. Esay 8. Esay 6. 4. 5. Esay 65. 1. Vse Iohn 14. 2. Rom. 8. 26 27. 2. Obs. Gen. 17. 18. 19 20 21. Gen. 32. 10. Iohn 4. 47. 53. 1. Vse 2. Obser. Marlâ— 3. 20 21. Vses Iob 23. 10. Iob 36. 7. Vse 2. 2 Pet. 3. 8. 〈◊〉 Obs. Esay 40. 28. 31. Psa. 103. 4. 1 Iohn 4. 7. Past. Present Future 〈◊〉 Iohn 5. 28. 1. Cor. 10. 13. Vse Cant 1. 10 11. Psal. 23. 1 2 6. 2 Tâ—m 4 17. 18. Caution Cant. 4. 8. Verse 6. Caution Esay 42. 10. Act. 18. 6. Vse 2. Mat. 10. 20. 2 Thess. 1. 11. Veâ—uâ— obediens moram â—â—scit nâ—◠〈◊〉 〈◊〉 oculos parat visui cor â—ussioâ—i â—ures â—â—ditui ma 〈…〉 operi â—eâ—itinerâ— sese totum reâ— colligit iâ—â—â—s 〈◊〉 〈◊〉 â—ussionem Domini impleâ—â— Bernar. 3. Gen. 17. Mat. 2. 14. 1 Tim. 3. 2. Vse 1. Vse 2. Vse Rom. 5. 11. Ioh. 1 12. Vse 1 Cor. 11. Obiect Answer Mich. 7 24. Esay 30 18. Vse 4. Vse Maâ— 24 12. 2 Tim. 4 16. Rom. 16. 17. Vse Iohn 9. 41. Q. A. Phil. 2. 15 16. Tit. 3. 2 3. Prov. 15. 26. Prov. 15. Rom. 7 15 22. Esay 51 1. Esay 32. 8. Vse Esay 19 19. Object Answ. Est modus in dando quid â—ur cui quomodo quando 1 Thess. 5. 13. Esay 32. 8. Vse Vsâ— 2. Vse 3. Proverb 1. 〈◊〉 S 〈…〉 â—1 Vse Quest. Ans. Rom. 13. Vse 1. Quest. Ans. Vse 2. Deut. 28. Object Sol. Object Sol. Object Sol. 1 Cor. 11. Vse Vse 1. Marke 6. Object Coloss. 2 16. Vse Vse Vse z. Rom. 1 6. Vse 3. Vse Rom. 16 10. Obser. Vse Vse 2. Vse 3. Obser. Reason Vse Vse 1. See 〈…〉 donat iâ— Mat. 8 20. 〈◊〉 〈◊〉 Vse 2 Vse 3. Vse 4. Mat. 1. 21. Object Sol. Rom. 3. Object Sol. Heb. 9 24. Gal. 5. Vse â—ames 4 7. Iohn 16. Vsâ— Vse 3. Vse 1. Rom. 1. 20. Rom. 2. 15. Hos. 2 4. Whittak Vse Coloss. 2. Vse 3. Rev. 17. 14. Vse 4. Vse 1. Vse Acts 13. 38. 39. 1 Cor. 6. 10. 9. Vse 3 Iohn 17. 12. 2 Thess. 2. 3. Rom. 9. 1 Thess. 5. 9. 1 Pet. 2. 8. Iude v. 4. Vse 1. Vsâ— 2. Vseâ— 2. 3.
libertie to build the house of God would not admit them to build with them when they offered it because they counted them Gentiles and some Apostaticall corrupters of the true religion that had nothing to doe in the worke and they declared themselves after to bee enemies hindering the worke all they could The woman whom Christ converted at the Well said not without some insulting and contempt The Iewes have no dealing with the Samaritans and some malicious Iewes when they would bavespit fire in the face of Christ and knew not what to say bad inough call him in reproach as a detestable man Samaritan Iohn 8 48. Yet the Citty Sychar in 〈◊〉 Country yeelded many beleevers to Christ who shewed their love to him intreating him to tarry with them to whom hee condescended for two dayes And that one who of ten Lepers that were healed alone returned to give thankes was a Samaritan Luke 17 16. Paul upon his calling to Christianity and Apostleship began his worke in Arabia among a savage and wilde people living by robbing of passengers of whom in common reason there was little hope Ier. 3 2. First Gods counsell that hee hath taken of them cannot bee disappointed his decrees will bring forth Christ will bring his and they shall heare his vovce Iohn 10 16. he must reigne in the midst of his enemies and takes away the malediction for sinne to make men that beleeve in him Children of blessing It is to the glory both of the power of God in pulling them as it were out of hell and his goodnesse in such an excellent and memorable benefit to exalt them to such dignitie from such depth of dishonour It may encourage the servants of God to be doing his workes in any place where hee sends them though he doe not tell them as he did Paul what a multitude hee hath of his people concerning election that hee will have called by their labours there Yet the 〈◊〉 of peace will finde out the sonnes of peace in what house so ever they bee and the doctrine of peace shall bee effectuall in them by his blessing that sends them and where it is not received yet their peace shall returne to them the peace of a good conscience in the faithfull performance of their dutie Luke 10 5 6. It may stay prejudice whereby men forestal themselves against the report of good persons and sticke to acknowledge the truth by hard conceit of the place This prejudice of the vilenesse and ignoblenesse of place hindred the credit of Philips report of Christ in the heart of Nathaniel in that hee said hee was of Nazareth whence was that voice of doubt and diffidence Can there any good thing come out of Nazareth Nichodemus alledging the Law in Christs defence as requiring an orderly proceeding is flouâ—ed with Galilec in contempt of the place it was not knowen that ever Galilee a Prophet and can it yeeld the Messiah It s poore reasoning for such learned men It is not knowne to have sent forth a Prophet therefore it cannot for ever thus hurtfull is prejudice of place It may bee most effectuall consolation to such as God hath called in such places that neither the sinnes of the place where they lived nor their owne 〈◊〉 in which they lived could hinder the love of God to shew them mercie in calling them if God so loved them being enemies what shall separate them from his love beeing reconciled Rom. 5 10. 8. 39. They may bee assured that place shall not hinder their acceptance in their fearing God and working righteousnesse Act. 10 35. Yea it addes some thing to the honour of religiousnesse that is maintained in most wicked places where Gods providence assignes to men their habitations Revel 2 13. I know where thou dwellest even where Satan hath his throne where the governement was for the Devill the governers car 〈…〉 by his impulsion to idolatrie and all evill there to keepe faith and good Conscience is praise the goodnesse amplified by the infamy of the place As on the contrary it aggâ—avates wickednesse that it is done in a land of uprightnesse Esay 26 10. In every place and in all things all men should doe rightly but among the Saints and in a holy place where the Lords presence majestie and high hand is manifested in a speciall sort to doe wickedly adds much to the sinfullnesse And behold c. This Particle of demonstrating usually implies two things 1. The certaintie of the matter as if our eyes saw it 〈◊〉 and worthy our attention referred to the storie it leads us to this observation that the worke of God in the conversion of such a sinner is to be observed Verily all the workes of the Lord are great are to be sought out of all that have pleasure therein are knowne of them which are delighted in the consideration of them Every thing that hee hath done is beautifull and glorious in all his workes there shineth forth a marveilous brightnesse compelling the minds of men that doe behold them to give him glory and honour that gracious and mercifull Lord hath appointed for us a solemne memory of his benefits They array him with beautie and glory they decke him with excellencie and sublimitie Iob. 40 5. In creation hee is wonderfull unto astonishment Psal. 8 1. Psal. 139. 14. In providence past our finding out yet every thing beautifull in his time but when wee doe looke upon his worke we do behold it only as it were a farre off as distance diminisheth the appearance of things because our eyesight reacheth not so farre which wee have experience of in the Sunne which to us seemes as if it were not aboue two foote broad yet they which are acquainted with secrets of nature shew that it is much greater thaÌ„ the whole earth But wee should intend our ability to looke so farre into 〈◊〉 as to magnifie them 〈◊〉 wee are called upon to remember this Iob 36 24 25. In the worke of God bestowed upon sinners we are to magnifie the exceeding greatnesse of Gods power as in raising the dead Ephe. 1 19 his abundant grace and love as the Churches glorified God for Paul that preached the faith which he had destroyed It may be a helpe to faith a cure of diffidence armour against temptatioÌ„ to behold and wisely to consider Gods great love and mercie in receiving great sinners causeing them to come to him there may bee seene that which was impossible with men to bee possible with God and conceive hope we must by such patternes 〈◊〉 Gods long suffering 1 Tim. 1. 16. In such great Cures God doth like Physicians who to invite the diseased to come to them with hope shew some example of their art and skill in the perfect curation of some desperately weake and sicke So God setts such sinners in healeing of them and saving them before others to the end of the world
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
the Iailour that setting aside the feare of the governers he brought them into his house and washt their wounds and set meat before them Act. 16 15 34. And of that old Disciple Mnasâ—n whose love unto this worke to lodge Christs servants was still fresh Act. 21 16. 2. Our houses with our selves and all that wee have wee owe to the Lord therefore should they bee open to him it was enough to say The Lord hath neede Luke 19 31. If in his hee need our house how can we deny him let him have it with all willingnesse We know not what may come to passe in the earth Eccles. 11 2. The wise man reasoneth for giving to the poore thus give a portion to seven and also to eight for thou knowest not what evill shall bee upon the earth Give liberally give to many it is said of the just hee disperceth abroad and is as hee that soweth that casteth his seed at his right hand and at his left the reason the uncertaintie of things death may come and then the seed time is past a man cannot helpe whom he would or it may be he that is able now may want and hee that wants now may bee able to helpe him that in his need hath beene helpefull to him God ordereth it so that hee that watereth shall have raine and with what measure men mete unto others it shall be measured unto them againe Luk. 6. 38. Wee have heere no stable or fixed seate wee are or should bee prepared to leave our houses and all wee have in case of confession therefore to receive theâ— have alreadie done it It is perpetuall infamie to Diâ—â—rephes that himselfe received not the brethren and more that hee suffered not those that would It must bee true hospitalitie not to keepe open house with a table plentifull furnished for any how vile so ever which is expreslie forbidden 2 Iohn 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed Not heresies onely but heretickes that spread their heresies are to bee rejected we must have no fellowship with their unfruitfull workes of darkenesse not onely not invite them but if they offer themselves decline them Depart from the foolish man in whom thou perceivest not the lips of knowledge heare no more the instruction that causeth to erre from the words of knowledge We must put a difference indeed betweene an hereticke convinced that sinnes being condemned of himselfe and one that yet may bee wonne But receive none such to house in favour of his heresie That is to bee partaker of his evill deedes nor converse with him salute him not with danger of being seduced evill words or evill conversings corrupt good maners 1 Cor. 15 33. Or with scandall to the weake But if hee be in extreame want wee must consider that hee ceaseth not to bee our neighbour therfore we may for his releife receive him to house or exercise other workes of mercie to him taking heede still of sinne of appearance of sinne and of the daunger of it Wee must abhorre to bee partakers of his evill deede in doing any thing to further false doctrine or hinder the doctrine of Christ. Bid him not God speed may seeme to bee against civilitie but it is a discountenancing of false doctrine as the Prophet did the Idolatrie of Iehoram of whom he saith he would not have looked toward him and a preserving of a mans selfe For salutation may breed familiar speaking together and that may prove contagious and bidding him God speed implieth a well wishing to him in his businesse and so consent and cooperation in some sort and so indaungering as to fellowship in sinne so in his punishment As hee that receives a true preacher of Christ in that name furthers his good worke and is partaker of his reward Not that such diligent choise should bee made of them wee receive to house that none but true godly good Christians should bee received There is certaine reward to them that receive a righteous man in the name of a righteous man so though hee bee an hypocrite yea a reprobate if hee come in the name of a Disciple of Christ and in that name be loved and entertained We are to doe good unto all even men that are evill are to bee allured by benefits and recalled to a better course The office of hospitality is not fulfilled in communicating our meate drinke house and things pertaining to the refreshing of the body but in mutuall edification sweete words that it may bee understood that the beneficence is done to the honour of Christ. v. 7. And when they saw it they all murmured saying that hee was gone to bee gâ—est with a man that is a sinner This is the event which this worke of so great mercy and love had among the multitude they murmured inlarged by the universalitie they did all so declared by the cause a mistaken ground that it agreeth not with holinesse for an holy man to bee upon any occasion a guest to a sinner An other mistaking there was that counted Zacheus a sinner who was now returned to innocencie To murmure is so to dissemble the voice as also to let loose the bridle to a petulant tongue to oppose ones selfe to some body yet not openly to set upon him but to condemne secretly what the murmurer reproves not to his face commonly whom hee bites with a poyson-full tongue or it is an inordinate affection arising of impatience in adversities or of an evill interpretation of other mens workes or deeds This is the event of well doing of good actions in some they are grudged at meete with evill constructions are evill thought of and evill spoken of This event befell the actions of him who did all things well and nothing amisse Luke 5 30. Why doe yeâ—â—ate and drinke with Publicans and Sinners Math. 9 1â— Why eateth your Maister with Publicans and Sinners It carried a shew of ingenuitie and simplicitie but with a heart of gall against Christ condemning his doing as unworthy of his person and office Luke 15 2. When the Publicans and Sinners came to heare him the Pharises and Scribes murmured saying This man receiveth sinners and eateth with them Malicious hypocrites misliked and spaâ—e evill of what Christ spake or did how true and profitable soever He kept company with them to leade them from their sinnes to righteousnesse and it was so plaine that it could not bee denied but being envious they misconstrued and misliked that which was well done Simon the Pharisee though no proud contemner of Christ nor sworne and violent enemy to his doctrine yet ignorant of the office of Christ that hee was sent with the grace of reconciliation to save that which is lost hee is offended that a sinner is gently received who in his opinion was to be expulsed the companie and thinketh in himselfe that Christ is not so much as a Prophet
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
disquieting the heart Esay 51 12 Who art thou that thou shouldest feare c. Marke 4 40. 3 It where great injurie to God a hatefull unthankefullnesse to be carelesse of receiving such mercie or stirring up our selves to get it when wee know God giveth it Esay 56 2. 1 Iohn 5 9 10. Iohn 14 11 Beleeve mee at least beleeve mee for the worke sake I am bound to beleeve God testifying to my heart that I am in grace and to rest in his testimony not to neglect it I am more bound when by his workes hee proves his authoritie to commaund me My sinne is greater if I doe not Iohn 15 Else they should not have had sinne Workes within are great witnesses 3. It is expedient it is of great profit to a man to know that hee is in grace 1. To justifie the ministerie under which hee hath gotten life 2 Cor. 3 2. 2 Cor. 5 11 and 13 5. 2 To worke love to God for love knowne 1 Iohn 4 10 16. 3. To doe God free service without servile feare as our dutie is Psal. 2. With feare that hath rejoycing in assurance of his favour and so without feare Luke 1 74. For inforcements by love to give our selves to God Rom. 6. Rom. 12 1. To dye to our selves 2 Cor. 5. Gal. 6. whereby I am crucified to the world and the world to me By Christ. 4. For sufferings for Christ knowing what his sufferings for us hath made us to bee possessed or in hope of after wee suffered a little Rom. 5. Heb. 10 34. 5. For putting on graces meet for such as are so much above others bound to God and therefore to doe as becomes them Exhortations have their ground from hence that they are and know themselves to bee in such a state Coloss. 3 12. 1 Thess. 5 8. 4. It is granted to most of them that are in grace to all before their spirit bee called for to returne to him that gave it to know that they shall bee saved The sending of the Angels to bring them to heaven implies some certificate of it from God to their soules as at Christs comming the just know their sentence and are filled with joy at the immediate signes of the judges comming before they heare it Iohn writes generally signes to know that wee have eternall life 1 Iohn 5. It may provoke such as know not yet their gracious estate to seeke and wait till God come to them and manifest himselfe as Christs promise is to them that love him Iohn 14 21. God denying this knowledge supplyeth it by giving other grace for good to his though hee shew himselfe an enemie to trust in him against sense to give him glory of truth in that hee hath said and done He brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it This day Who knowes what a day may bring forth Conversion though an admirable worke a supernaturall change yet is it quickly done when God will put forth his power unto it This day As Christ our Saviour bare witnesse of the grace of Zacheus and the day in which hee received it so wee are in a speciall sort as wee can take notice to Gods prayse both of our grace and the time when it pleased God to come to us with salvation or any speciall good God appointed dayes of remembrance of his benefits three times in a yeare which hee called his feasts Levit. 23. He is pleased to make some dayes memorable by soâ—e speciall worke in them That they are singularly dayes that the Lord hath made as in the creation God would have his workes distinctly set downe upon such a day such things made that wee might more distinctly meditate them to his glory Gen. 1. So he would set certaine dayes to the delivering or conferring some speciall good upon his Church and keepe his day without fayling and such a day was to bee remembred for ever Exod. 12 41 42. and 13 3 9. Psal. 118 24. The day in which God set David in his kingdome and delivered his Church hee calls a day that the Lord hath made wherein they will rejoyce and bee glad The scripture makes mention of evill dayes and good dayes evill when the Divell in a speciall sort is permitted ordered to tempt Gods servants either with inward or outward darting at them to wound them if hee can to kill them flesh and soule Daungerous and fearefull to the weake servant of God but hee armed with the whole armour of God and resisting in the Lords might standing with victory it is a day to bee remembred as that Father confesseth there was opportunitie there wanted temptation there was temptation there wanted opportunitie there was both opportunitie and temptation and the Lord delivered mee Such dayes are to bee remembred to Gods prayse There be dayes set by the enemies of Gods Church sometime to destroy and root it out that their names be no more in remembrance the Lord discovers their lot and their plot and turnes all upon their owne head that the net hath catcht themselves they fall into the pit they digged the wicked is snared in the worke of his owne hands the followeth Higgaion Selah A double noting Psal 9. as greately to bee meditated As in that particular betweene Haman the Iewes adversarie and Mâ—rdechai and the people the day determined for their destroying utterly was turned unto a day of their deliverance and destruction of their adversaries by that God who turnes kings hearts which way he will as men turne the course of rivers and streames Ester 8. 17. It may warrant and incourage unto the keeping of some dayes in a speciall thankefullnesse to the Lord for some speciall benefits received thereon As Herod kept his birth day without blame but by the abuse They kept the feast of the dedication of the Temple at which our Saviour was as it seemes Iohn 10 22 23. with approbation The Sabboth wee keepe seemeth therefore to bee chaunged from that seventh which was for remembrance of finishing Gods worke increation to our seventh in remembrance of restoring of all things by Iesus Christ and is therefore called the Lords day Revel 1. Not onely as author of our keeping that day but referred to the remembrance of his worke Mordecai by decree established the keeping of the memorie of the Iewes deliverance every yeare two set dayes together the 14 and 15. of the Moneth Adar 〈…〉 ster 9 21 22. If dayes of deliverance and birth and benefits specially concerning our temporall life bee so warrantably observed and remembred then dayes of our spirituall eternal deliveraÌ„ce new birth unto a life that lasts for ever much more Alwayes ought wee to be thankefull but specially remembring the day in which salvation came to us if men and women keepe their wedding day yearely why not the day of their espousing to Christ The Apostle reproves such observation of dayes as
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