thing which another man challengeth to be his whom the judges condemne hee shall pay the double to his neighbour That judiciall law binds us but onely concerning equitie and sometimes it may bee needfull to restore not onely the principall but something for the dammage in wanting his owne while it was in our hands There must be a will of doing him right that hee bee no looser by us or if it bee judged wee are to restore as the judge giveth sentence unlesse the party will remit Then Iesus said to him This day is saluation c. Christ honoured this Publican both with his presence at his house as his guest and with his testimony of his gracious estate that hee was the Child of Abraham and so the blessing of Abraham was come upon him salvation came to his house that day Christ giveth testimony of the grace which hee workes in men As hee is the author so is a witnesse of it to him in whom it is hee testified of the Centurion that his faith was not onely true but matchlesse even in Israel Math. 8 10. Of the palsey mans faith and theires that brought him Math. 9 2. Of the Cananitish womans faith and degree Math. 15. 28. Of the womans saith healed of her issue of blood by touching the hemme of his garment Marke 5 34. Of Mary hee witnessed both faith and much love Luke 7 47 48 50. Hee testified after his Ascension by the gifts of the holy Ghost given to them that belâ—eved in him that their faith was not vaine in him As hee spake by his mouth Marke 16 17 so hee performed by his power Act. 10 44. When they beleeved God knowing their hearts bare them witnesse in giving unto them the holy Ghost as hee did unto us Acts. 15 7 8. Gal. 3 2 Hee testifieth of mens faith ordinarily to the end of the world by the Spirit of adoption giving the Godly nature dwelling in the beleever and testifying of his presence by gracious operations whereby he knowes that hee is the Child of God Rom. 8. 16 Sealed to the day of redemption Ephes. 1 13 14. and 4. 30. The effect of which testimony is to free the soule from feare and freely to call God Father Rom. 8 15 16. To know that wee are in Christ and Christ in us Iohn 14 20. Which may convince the Papists of false doctrine in teaching that a man by ordinarie way cannot bee infallibly certaine of his being in grace Is not the testimony of Iesus sufficient to bee rested upon Bellarmine hath foure positions concerning this point all false 1. That such infallible certaintie of our standing in grace or of our being righteous cannot bee had 2. That no man is bound to have it if it might bee had 3. That it is not expedient that ordinarily it bee had 4. That it is not in deed had but of a few unto whom God in a speciall sort reveales their justification Bell. de justif l. 3 c. 8. 1. The reasoning out of which a man concludes the certaintie of his owne justice is this The word of God witnesseth that all which are truely converted and seriously repent their sinnes obtaine grace But my true conversion is evident to mee and my repentance therefore I know with certaintie of faith that I have found favour and grace The assumption faith Bellermine is not onely false but impossible unlesse revelation bee present That which God promiseth may bee had for he is true and cannot lye but hee promiseth this certaintie of our grace Iohn 14 20 Yee shall know that you are in mee and I in you Bellarmine putts it off with this answere that wee shall know that Christ is the head of the Church and so Christ is in his Church and the Church in Christ. But the scope is consolation to particular soules that beleeve in Christ but see him not because hee is in heaven What comfort to me that I know Christ to bee the head of the whole Church doe not the Divels know that what peculiar favour is this that even reprobates partake Revel 2 17 I will give him a white stone and a new name in it that none know but hee that receives it Ergo hee knowes it 2. That which God giveth ordinarily to beleevers may bee had But hee giveth this certaintie of their standing in grace Rom. 5 5. He shedds his love abroad in their hearts by the holy Ghost they feele it with certaintie and truely acknowledge it Rom 8 16. Gal. 4. 6 God certifieth or maketh their hearts certaine of their grace even because they are in grace So certaine that they are made holylie secure from that which they feared by the spirit of bondage And they make their hearts quiet before God and have boldnesse before him certaine of his favour to heare their prayers 1 Iohn 3 19 21. Bellarmine objects though by the Spirit moving us wee pray and call God Father yet wee are not infallibly certaine that it is the Spirit but by conjectures which may deceive us The use of witnesses among men is to end the controuersie by their testimonie and shall God give testimony to lesse purpose than mans Christ saith of his that though the world know not the Spirit yet they know him because hee dwells in them Bellarmine There is no more implied but that they are certaine that if they know God by faith they know not but by his ayd It is given as a reason why they know him because he dwells in them They are sure it is the Spirit of truth by his sensible operation in them therefore they feele such holy force in them as they are sure they are not deceived in their perswasion of the Spirit of truth given unto them 3. That which God commaunds us to have may bee had by their owne confession his commaundemens are made possibile by his Spirit We say so for some measure though not for perfection Ezech. 36. 27. The ministerie of the Gospel is a ministery of the Spirit 2 Cor. 3. In some degree inabling us to that which is commanded 2 Tim. 1 7. but God hath commaunded us to make our calling and election certaine 2 Pet. 1 10. Ergo to prove our selves whether wee bee meete to receive the Lords Supper which cannot bee without certaintie of our grace 2 Cor. 13 5 Prove your selves whether you bee in the faith know ye not your owne selves that Iesus Christ is in you 2. A man is bound to get certainetie of his grace knowing it may bee had 1. By necessitie of precept Heb. 6 11. Shew the same diligence to the full assurance of hope unto the end Heb. 10 19 22 Seing wee may bee bold to enter into the holy place let us draw neere with full assurance of faith in a true heart let us keepe the profession of our hope without wavering for hee is faithfull that hath promised 2. By evident reproofe of doubt and feare
fruit unto God Rom. 7 4. They are created unto good workes sanctified and prepared they are apted made meet for the Lords use and doe workes of honour in the great house of the Lord whereby they declare themselves to be vessells of honour Christ compares his Church in the severall members of it which hee calls the Churches plants to an Orchard of Pomegranates and pleasant fruits with all the chiefe spices Cant. 4 13 14. The Church tells Christ that at their gates are all manner of pleasant fruites new and old which she hath laid up for him Cant. 7 13. The wisedome from above is full of good fruits Iam. 317. It is an effectuall wisedome not suffering them to be unfruitfull in the knowledge of Christ They shew their grace in the negative commaundement and in the positive in the negative sinne no more as by Gods mercie and truth their iniquitie is purged so by the feare of the Lord they depart from evill Pov. 16 6. Their love in the Lord stirres up an hatred of evill in them as it is foule and vile against the holinesse of the Law of God which is their delight their hope of their similitude to Christ makes them purge themselves and studie puritie and to keepe their evidence faire whereby they have some assurance of Salvation they buffet their bodie and bring it in subjection 1 Cor. 9 27. For the positive Commandement they are noted of this they follow after righteousnesse and out of disposition and inclination to good they are said to devise good Prov. 14 22. As the liberall man deviseth liberal things The Law is not onely in their mindes but in their wills and their will not altogether ineffectuall God that gives to will gives also to doe of his good pleasure that as the Apostle speakes of Demetrius they have a good report of the truth it selfe 3 Iohn 12. The evidence of the thing it selfe testifies the workeing of righteousnesse so as is worthy praise amongst men It serves to reprove that shame and fearefullnesse whereby we shunne to be knowne to be that towards God which we are indeede Zaccheus professed before the Lord that hee was now another man though Nicodemus and Ioseph of Arimathea secreted their grace for feare of the Iewes the great enemies of Christ yet they grew bold and shewed their love to Christ in an honorable buriall of his dead body It is prophecied of the converted in Egypt that they should speake the language of Canaan professe their change from serving Idoles to serve the living and true God and set up an altar to the Lord in the midst of the land of Egypt imbrace his doctrine and worship him after his will and more generally in the kingdome of Christ it is said of them on whom God powres out his Spirit that they shal say I am the Lords call themselves by the name of Iacob and subscribe with their hearts unto the Lord Esay 44 5. Wee must pray for the Spirit of power of love and a sound minde which God gives 2 Tim. 1 7. 2. It convinceth them of vanitie in their profession of faith and repentance that shew no proofe thereof in workes Iames writes against such a barren profession as words make not a liberall man neither can they make a faithfull man faith if it have no workes is dead being alone Iames 2 17. Workes are the breath of faith which testifie of the life of it The faith which joynes us to God 1 Thess. 1 3. by Christ is an effectuall faith it is working by love Gal. 5 6. And they are joyned together faith in the Lord Iesus and love to the Saints which shewes it selfe in workes and labours Paul prayed for Philemon that the communication of his faith may become effectuall though faith have her seate in the heart yet by fruits through love it is communicated to others The communicating of his faith is meant of the offices which faith commands as of benignitie to the needie and afflicted Saints that by such communicating of it selfe it might increase or be made more evident and every good grace in him and his may bee knowne and acknowledged that by experience men may see how rich they are in Christ the vertue of the Spirit so bewraying it selfe in his dwelling in them Behold Lord the halfe of my goods I give to the poore His love is bountifull giving halfe hee hath to the needy This is one way to expresse and exercise love towards God and men liberalitie benevolence almes deeds to the poore having received mercie moving to shew mercie This specially is the repentance of covetousnesse to turne liberall and mercifull Therefore our Saviour saith to the Scribes and Pharises But rather give almes of such things as you have and all things shall bee cleane unto you Luk. 11 41. It is opposed to their ravening and extortion and briberie evill wayes to fill their platters with this giving of their owne is a witnesse of the inward repentance being an act of Charitie it argueth faith in Christ and remission of sinnes Generally that which is required of a man is his goodnesse Prov. 19. 22. His beneficence specially becomes him to bind many to him with benefits It should bee his studie as to live religiously towards God so in doing good unto men and then may he seeme to have attained the end of his condition when hee is as a God to man when hee profits him It is one propertie of a good man that hee is mercifull and his light shines in darkenesse Psal. 112 4. His prosperitie which in the Scripture is often noted by light doth so abound that hee doth graciously and mercifully and righteously powre out of his blessings unto these that are in darkenesse that are pressed with calamities It is much to Gods honour Prov. 14 31. As hee that oppresseth the poore â—eproveth him that made him so hee that sheweth mercie to him honoureth him doing good to the servants that are in miserie â—ee declares how hee esteemes and loves their heavenly Lord. Hee chooseth to bee honoured and served by mercie and kindnesse shewed to his and reckons it done to him He that gives to the poore lends to the Lord that bestoweth it freely respecting his wants that is needy with a mercifull pitifull and bountifull heart for the Lords sake hee honours him and God counts it as if hee were gratified and had a good turne done to him It not onely releiveth the poores necessitie but also abundantly causeth many to give thankes to God a grace administred to the glorie of the Lord 2 Cor. 8 10. The Christians that receive it glorifie God for their professed subjection to the Gospell of Christ that in Christs name doe so liberally distribute unto them 2 Cor. 9 12 13. It were sufficient to move to it that it is an odour of a sweete smell a sacrifice acceptable and well pleasing to God Philip. 4 18. Heb. 13 16. But as
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
preaching of the Gospell hindered by the Divels malice So farre as God will suffer though the preachers desire to make it abound When a great and effectuall dore is entred there be commonly many adversaries wicked men fight under the banner of Satan and are his instruments to hinder us when our studies and indevours tend to Gods Word As Elimas sought to turne away the Deputie from the faith when he called for Barnabas and Saul with desire to heare the word of God he withstood them and Paul called him the Child of the Divell Act. 13 7 8 10 Seeing in him an open contempt of God in rising up against his word and stopping the way to that prudent man that he should not come to the knowledge of God when hee had sollicited his mind secretly not to rest in the deceits of that false prophet Christ inveighed against the Pharises for shutting up the Kingdome of Heaven against men not suffering them that were entring to goe in Math. 23 13. Having their foot as it were on the threshold they turned them backe from hearing the Doctrine of Salvation which is as the gate of Heaven It is easier worke to hinder the rising of the building than to destroy that which is once setled upon the foundation Wee are not therefore to thinke it strange or to conceive the desire to bee in vaine because it meets with lets and is crossed at the first In evill desires it is good to take notice of the crossing of them with thankes to God and to his instruments that hindred them and kept us from the evill deede as David from shedding the blood of Nabal and his household by the meanes of Abigail 1 Sam. 25 32 33. Who blessed God for sending her blessed hir aduise and her that kept him backe It had beene good for Herod if hee had made such use of his disappointment of his intelligence by the wise men which hee looked for with a wicked purpose against Christ to know where hee was that hee might destroy him But it is the miserie of wicked men that they impute it not to Gods providence but rage at the instruments not willing to bee hindred A wise man feareth and departeth from evill but the foole rageth and is confident Prov. 14 16. Hee that is warie is stricken with some dread when hee is warned and breakes off his purpose wheÌ„ hee perceives God is not pleased with it As Isaack purposing to have blessed Es 〈…〉 forgetting the oracle that the elder should serve the younger when hee perceived how by divine providence hee blessed Iacob in the steed of the â—elder hee trembled very exceedingly Confounded with the shame of his error in purpose to blesse Esau hee neither pretends ignorance nor is angry with Iacob for deceiving him by evill acts but acknowledging God to bee the authour of the blessing pronounced giveth him glory renounceth his affection and retracts not what hee hath delivered Gen. 27 33. But a wicked man what he hath once attempted though foolish prosequutes it to the utmost that hee can as Balaam though hee had the minde of God expresly that hee should not goe with Balaakes princes to curse his people yet stayes not but kindled the anger of God against him in going and in giving wicked counsell cast himselfe away Numb 22 12 22. Though hee seemed willing to returne if it displeased God it was frivolous Seeing if hee had feared God seriously and with pure afâ—ection hee would have renounced his expedition naughtily taken in hand and not have made doubt of a thing manifestly witnessed though God bid him go he approved not his covetous heart but derided his pertinacious madnesse But where the desire is of God though it have some lettes it is not for that to bee renounced it is accepted where God himselfe will not have it effected by him in whom hee approves the desire As in Davids case purposing in his heart and desiring to build a house for God it is commended 1 Kings 8 18. But the worke is reserved for Solomon his sonne Hee considers our mind and counsell which many times hee allowes and inspires things of their nature good unto which he inclines our wills which yet hee will not have us to bring into action because they conduce not to the order of his providence which hee hath before his eyes and will by all meanes have to stand fast Yet are there not two wills in him but one which hath diverse objects Some desires hee disappoints for a time as Pauls to have a prosperous journy to Rome to bestow among them some spirituall gift with fruit Rom. 1 11 13. Which hee often purposed and that of conscience of his duty v. 14. yet was let whereby it appeares that crosse successe in execution proves not infallible unlawfullnesse of intention And hee ranne before and climed into a Sycomore tree to see him for hee was to passe that way Wherefore he thus carnestly desired to see Christ that hee may bee thought to have forgotten what became his person and after the manner of Children to hunt after new sights is before declared it shewes that his desire was setled in him unto the obtaining of it So it is with gracious affections they are not quelled by lets They rather increase by hinderances and grow more fervent by opposition Elihu held with reverence of his elders from speaking as hee desired and saw meete and needefull unto Iob at length sheweth the force of his desire that it compelled him his mind having beene as a caske full of new wine shut up which must needs have a vent Such a vehement pang had hee in his mind moved with such zeale when God toucht him as if hee should have burst till hee had discharged his conscience so earnest a will had hee to maintaine the truth Hope differred makes the soule sicke Prov. 13 12. The minde wanting the thing expected greives that it cannot enjoy what it desires As the Church in her seeking Christs presence declares how strong her de sire is that having no answere when shee called not finding him whom shee sought shee desires it may be told him that she is sicke of love and this after shee met with oppositions the watchmen finding her who should have secured her from daungers proved adversaries to her yet gives she not over but in her seeking is more vehement the sire kindled in her none can qvench but as lime is inflamed by water and streames grow more furious by obstacles so her zeale more burning by disgraces in her seeking him Cant. 5. 6 7 8. Ieremy when the word of the Lord was made a reproach to him and a derision dayly had a thought to speake no more in his name but his word was in his heart as a burning fire shut up in his bones and hee could not stay Ier. 20. 8 9. After all his thoughts which weakened his fortitude of mind the impulsion of the Spirit of
God was so forcible in him that hee was caried with more earnestnesse to proceede in the course of his office whereunto God called him Bartimaeus desiring mercie of Christ for restoring his sight being rebuked by some that went before that hee might hold his peace and not offend Christ with clamorous importunitie like a provident begger as having farre more high matters to handle than attend a beggar asking a common almes as they it seemes thought of him hee was the more stirred and cryed so much the more Thou Sonne of David have mercie on me Luke 18 39. Or as Marke hath it he cryed the more a great deale Marke 10. â—8 Paul pulled away untimely in respect of his worke from among the Thessalonians inforceth himselfe more abundantly to see their face with great desire and beggs earnestly exceedingly night and day that God himselfe even our Father and our Lord Iesus Christ would direct his way unto them to adde that which was lacking in their faith David mocked by Michal in his piety a King and a Prophet of God adornes his defence that it was before the Lord and was magnificently both to bee thought and spoken of and professeth yet to play before the Lord and to bee more vile and to bee base in his owne sight 2 Sam. 6 21 22. And the same holy man showes how his grace not onely maintained it selfe against opposition when the wicked by bands and troopes spoyled him made a prey of him hee held fast Gods doctrine and could not bee drawne from the obedience of truth but more his devotion was such as hee resolued to rise at midnight to serve him with prayse of righteous judgements Psal. 119 61 62 And when wicked men destroyed his law overthrew the doctrine hee loved it so much the more as more precious than the most fine gold verse 126. 127. It is thus in sinfull nature that the lust increaseth by opposition The Sodomites by Lots exhortation to desist from their wicked enterprize confirme their resolution to do worse and that to him Gen. 19. 9 Hee came in to sojourne say they and he will needs bee a Iudge The Priests at Pilats motion to release unto them Christ Iesus cryed out the more Let him bee crucified Math 27. 23. Sinne becomes out of measure sinfull by the Commandement Rom. 7. 13. working death by that which is good So in grace it not onely holds in opposition but is more intensive for the Spirit of God the author of the goodnesse of the will helps it and strengthens it to produce the good worke where unto hee hath inclined it that it overcomes impediments The calling of the elect is the revealing of the arme of God the putting forth of the exceeding greatnes of his power they become like firebrands that will not be blowne out with the winde as candles but kindled more as if fire in the water should not onely not goe out quenched but still burne up higher and higher Which serves to discover the unsoundnesse of vanishing desires which are quelled with every little crosse or impediment and difficultie yea somtimes when they be not reall but imagined as Solomon writes of the slothfull man as faining dangers he saith A Lyon is without I shall bee slaine in the streets Though hee speake not such words yet he hinders himselfe from that which he should doe by casting dangers imagining lets having alwayes one excuse or other that though hee wish and desire all the day yet his hands will fall to no worke His way is as a hedge of thornes Prov. 15. 19. his feares and griefes pricke and stay him like thornes and bryars The desires and goodnes of the temporary beleevers are two wayes faulty by hypocrisie it is but seeming to have Luke 8. 18. and by vanishing away Hos. 6. 4. Your goodnesse is as a morning Cloud and as the early dew it goeth away As in much heat sometime the morning Clouds give the husbandman hope of raine but the Sunne rising they are dissolued or dissipated and frustrate his expectation so in some pang they shew some probabilities of returning but their lusts waxing hot the hope is cut off And as the morning dew seemes to moisten the earth but is consumed away by the sunne so their shewes of piety frequenting the assemblies instituting publike prayers c. passe away without effect As the rush growes not long without mire nor the flag without water morish herbes that have their nourishment from it though greene and not cut downe wither before any other So are the path's of all that forget God and the hypocrites hope shall perish They have not their sappe from Christ and what freshnesse so ever they shew it must needes wither and that discovers that they were not rooted in God who maintaines the lot of his people against all that fights against it the fruition of the grace hee hath given them shall remaine safe unto them It may bee for consolation to such as hold still their desire to good and follow after it though they bee differred and increase in earnestnesse as hunger and thirst after righteousnesse they are such as a man may alledge to God Psa. 119 20. My soule breaketh for the longing that it hath unto thy judgments at all times 40. Behold I have longed for thy precepts Hee offers his desires to bee looked upon As Esay 26 8. The desire of our soule is to thy name and to the remembrance of thee 9. With my soule have I desired thee in the night yea with my spirit within mee will I seeke thee early It is an argument of a well set and disposed heart when a man dare present it to the Lord that hee may looke upon the intentions and desires of it Desires without grace to confirme them and keepe them in vigor are but as a false conception which evanisheth and commeth not to the birth But such as be deepely rooted not light motions but make the heart breake to see how we can not do as wee desire in Gods matters and this permanent it is of grace I opened my mouth and panted because I loved thy commandements This propension of the soule and vehement intension of spirit where the soule vehemently longs to feele that power and comfort which it knowes to bee in the word knowledge of the good constantly holding the desire to it is that which God lookes for the opening of our mouth wide as a man wearied in travaile opens his mouth to take breath and swallow up the aire As it is of corruption reigning that a man is restlesse in his desire of sinning Prov. 4 16. And it is abhomination to him to depart from it Prov. 13 19. It is deadly greife to bee hindred and pulled from sinfull delights yea to thinke that hee shall not accomplish his wicked desire so it is of grace reigning that a man cannot rest till hee accomplish his desire of good his will is converted to it It
more neede the light of Prophets or Apostles but by himselfe shall they see God giving a divine light into their understanding whereby they know as they are knowen Yea and in the meane time they shall have a more pure and explicate knowledge of the mysteries of Christ he will reveale himselfe to them that love him and their requests of heart framed by the spirit in them with unexpressible groanings God will not frustrate the inspirations of his owne spirit please him for they are according to his will the spirit makes them to pray as they ought which of themselves they cannot he helpes their infirmities Zâ—ccheus make haste and come downe for to day 〈◊〉 must abide at thine house This is singular grace and favour that the Lord of his owne accord bids himselfe to his house who it is like durst not presume to request him though willing to entertaine him this is above that he desired thus he vouchsafed to honour him whom hee had by his Spirit secretly working drawen to him In which we may observe that God is pleased to give above our desires many times when wee offer our selves to him Whereof we have many examples Thus happy was Zaccheus in his indevour to see Christ hee seeth him hee heares him calling him by his name as if hee were familiarly knowen and receiveth him to his house and to abide there and all of his owne accord notable humanity of the Son of God to come to him whâ—m the common sort did hate and that unrequested Abrahams request to God was that Ishmael mighty live before him and that would content him having a sonne borne to him hee subsists in him though God promised him another sonne by Sara his wise it may seeme it was more than he durst hope for though hee reject not Gods favour in the promise of a new seede but if it please him to extend his liberalitie no further but to conserve the life of Ishmael which he hath given he desires no further Concerning Ishmael God heares him and grants him not onely life but multiplication of seede to make him a great nation and his children to be of great place twelue Princes he should beget Yet would he extend his goodnes to him further as he promised Sara shall beare him a son indeed and with him his seede he would stablish his everlasting couenant Iacob in his journey to Padan Aram desired of God provision but necessary and protection in his way with a safe returne to his fathers house which he had and above his desire God made him two bands Gen. 28. 20. 21. David asked life God gave him long life even for ever and ever Psal. 21. 4. Not onely heard him when fearefull of death by the malice of his enemies hee prayed against it but granted him over and above to live till he was full of dayes nor that onely but succession in his posteritie unto eternitie of his kingdome which was accomplished in Christ who was made of the seed of David according to the flesh as God promised him by Nathan which mercie David admiring prayeth that as the Lord had said so he would doe that with his blessing it would please him to blesse his house to continue for ever before him 2 Sam. 7. Solomon asking an understanding heart to judge Gods people to discerne betweene good and bad not onely obtaines it but in an excellencie to bee singular in it so as none had before nor after him And besides that which hee asked not riches and honour so as there should not bee any of the Kings like unto him all his dayes 1 King 3. 9 12 13. The sicke of the palsie sought his health of Christ which he received and unto that the forgivenesse of his sinnes Math. 9 2 6 7. The ruler sought to Christ for his sonnes life and hee had it and with it faith in his owne and his household hearts whereby they addicted themselves to him as his Disciples under the hope of eternall life The theefe upon the Crosse prayed Christ to remember him in his Kingdome hee was heard and by a serious asseveration secured that that very day he should passe from the miserie of the crosse to the felicitie of paradise and there have fellowship with him in eternall glorie Luke 23 42 43. He is the Father of mercies 2 Cor. 1 3. As a most kind Father hee powres out manifold gifts and benefits upon men of his meere mercie and imparts unto them not light and slender but strong and abundant consolation that are his freinds as the God of all consolation He that is Lord over all is rich unto all that call upon him Rom. 10 12. Not onely abounding with riches but powring out plentifully unto those that depend upon him hee gives to all men liberally and upbraideth not Iam. 1 5. He gives even to wicked men that set their faces against heaven more than heart could wish Psal. 73 7. That their prosperous successe exceeds the conceivings of their mind as if nets were laid to catch for them while they sleepe His faithfull are more regarded than infidels In our glorifying of God therefore wee are to say with the Apostle Now unto him that is able to doe exceeding abundantly above all that we aske or thinke according to the power that worketh in us as wee find by experience in our selves be glory in the Church by Christ Iesus throughout all ages world without end Amen From hence reprove faithlesse feare damping hope upon conceit partly of our unworthinesse partly of the greatnesse of the things we aske too great for such as wee be Wee must not measure Gods wayes by mans whose wayes are as farre above ours as the heavens are the earth Esay 55 9. And yet even men give according to their greatnesse and consider what is fit for them to give rather than what is fit for the other to receive We may aske what God seeth meet for his glory to give and not onely what we feele ourselves to need but what our Father seeth that we need Math. 6 8 without doubt or feare commending our selves to his love and wisedome And this the Lord our maker requireth of us that we commend the care of our necessities to his faith and providence in termes of greatest incouragement Esay 45 11. Aske me of things to come concerning my sonnes and concerning the worke of my hands command ye me Make haste c. Whether hee would have his prompt mind knowen the gift of faith to appeare with speed or hast his owne worke the time being come Observe that when the time determined with the Lord for the manifesting of his goodnes to his people is come he is willing to doe it speedily When the people with earnest desire to heare the word followed Christ to attend upon the opportunitie hee left his meate and went to teaching and incurred among his kindred a suspicioÌ„ of
of Christ when they shew some signes of flexiblenesse upon making meanes to them but persist not in a tractable spirit they seeme to come part of the way by some worke of conscience within them but are soone drawne backe againe the revocation of Satan being more effectuall with them than the vocation of God it is a signe that they are not called yet according to God purpose but with a more common calling that is accompanied with that grace which proceeds from election otherwise their calling would make them blessed men Revel 19 9. Blessed are they that are called to the mariage Supper of the Lambe for confirmation of their hope therein it is commanded to bee underwritten These are the true sayings of God 2 The efficacie of grace depends not on the will of man but Gods will making his words that hee speakes spirit and life giveing his Spirit with the word so as it is quickening 2 Cor. 3 6 The letter killeth but the Spirit giveth life The letter is dead and ineffectuall in it selfe not giving any power to fulfill it and so it kills as it accuseth men of guiltinesse of unrighteousnesse and condemnes them The Spirit by the Word begets faith in the hearts of the elect whereby they possesse Christ to justification of life and regeneration and cheerefull obedience unto the doctrine delivered The Apostle instanceth in the conversion of the Corinthians which in an elegant metaphore hee compares to a letter of commendation of his Ministerie in which hee notes the subject in which that worke is received their harts a. the adjunct adhereÌ„t the Churches acknowledging it seene and read of all men 3. the principall efficient cause Christ with his Spirit 4. the instrument himselfe 2 Cox 3 3. Yee are manifestly declared to bee the Epistle of Christ ministred by us written not with â—inke but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart The whole effect is ascribed to the Spirit of Christ according to the covenant I will make you a new heart and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes Ezech. 36 26 27. If it depended on the will of man to make the grace effectuall or ineffectuall it would follow that I owe to God no more in my conversion and obedience to his word than the prayse of a power to convert but to my selfe the prayse that I actually doe convert and obey So when the Apostle saith It is not of him that willeth nor of him that runneth but of God which sheweth mercie with the like supplement the speach might be converted it is not of God shewing mercie that is altogether but of mans internall act of willing and externall of running conversing with studie and diligence Which must needs offend godly eares So when hee saith who made thee to differ from an other man It might bee answered mine owne will another man had as much given him of God as I equall helpe of grace but hee would not bring his abilitie into act which I did But this excludes all boasting that the will and the deed is onely and wholy of God who hath wrought all our workes in us Grace is opposed to the fault in us which is both actuall and habituall deformitie in the will therefore is grace both habite and act in the will it ministreth spirituall vertue it giveth an effectiue principle of supernaturall operation In summe if efficacie of grace depend on mans will then there is no other efficacie of the grace of God in the faithfull to well doing than there is of a temptation of the Divell in sinners to evill doing if as the efficacie of the temptation depends rather of the will of the sinner than of the Divell temping so efficacie of grace rather on the will of the well doer than of God exciting to good Which is against the glory of his grace which is to bee maintained in all the good hee workes in us or by us That which I am saith the Apostle I am by the grace of God I laboured more abundantly than they all yet not I but the grace of God which was in me 1 Cor. 15. 10. Hee meanes not to give only part or the principall part to the grace of God and to take the rest to himselfe onely helped by grace but by correction gives the whole effect to grace having made himselfe improperly the author of the worke What good soever wee doe it is by the direction and impulsion of the holy Ghost wee speake but when it is godly it is the Spirit of the Father which speaketh in us Wee pray but praying as wee ought it is the worke of the Spirit making requests for us according to the will of God We worke good willingly and gladly but it is God which worketh in us both to will and to doe and fulfills in us the worke of faith with power Not onely the degree and quantitie of it to bee more which is the worke of Gods power but all actions of all vertues which it workes by love our indevours are none unto good if God excite them not even when wee are in grace Hee put the care of the Corinthians in the heart of Titus and made him accept the exhortation to finish among them the same grace which hee had begun in them about their ministration to the Saints 2 Cor. 8 6 16 17. And being excited are in vaine unlesse God assist and confirme the will to produce the act it is Gods unspeakeable gift and thankes for ever bee given unto him 2 Cor. 9 15. It cannot bee explicated in words according to the dignitie of it And hee made haste and came downe This is the gracing of obedience that it is readie and without delay thus is the obedience of the faithfull commended as Abrahams in leaving his owne Countrie at Gods calling readily following him though hee knew not whither he went without serupulous inquisition no place yet designed him not knowing so much as where to lodge at night Heb. 11 8 In circumcising his family all the males the same day that God commaunded him though they were many In his early rising to goe where God appointed him to sacrifice his sonne Isaack First against the use of the faithfull who had learned to sacrifice cattell not men this was unwontted Secondly against nature to kill his owne Child his onely begotten sonne for though Ishmael was also his sonne yet First hee was abdicated out of the family of Abraham by divine commandement and so in a sort none of his child but as it were dead in account Secondly hee was not by her who in full right was his wife but by his maide abondwoman who though she be called his wife yet improperly that hee
militant and gives not quiet setling to unbeleefe in the heart but dislikes and mournes for it when the arguments and appearances against their faith are such as they can scarce cleare and answere But joy is sowen for the upright in heart the mourners in Syon shall bee comforted Onely let such as seeke the Lord bee exhorted to rejoyce Psal. 105 3. Be joyfull all yee that are upright in heart Psal. 32 11. Taste the sweetnesse of the Gospell the savour of it is quickening 2 Cor. 2 14 16. To rejoyce in Christ is a dutie Philip. 4. It is also a promise Iohn 16 24. It is the end of the Gospell that in the blessed fellowship with the Father and his Sonne Iesus Christ and all the faithfull our joy might bee full 1 Iohn 1 3 4. The Apostles care was even in the greatest persecutions to finish his course with joy Act. 20 24. Intimating that no heavinesse should hinder the chearefull living and dying to the Lord of them who have consecrated themselves to him The beleevers are said to walke in the consolation of the holy Ghost Act. 9 31. It is their priviledge above the world that they have in Christs stead the Spirit to bee their comforter Iohn 14 16 17. They have the Father the God of all consolation who hath given us that beleeve everlasting consolation 2 Cor. 1. 3 with good hope by grace 2 Thess. 2. 16. And the Sonne they have whose consolations are answerable to their tribulations for him 2 Cor. 1. 5. Heavinesse may bee irregular even in godly men subiect to passions our Saviour reproves his Disciples for suffering sorrow to fill their hearts for that which if they had well considered it should have beene their joy Iohn 16 6 7. He blamed something the sorrow of his mother when she found him not in the company because ignorantly and ere she was aware she set her selfe against God Knew yee not that I must goe about my Fathers businesse It may bee disagreeing with the season which in the occasions it offerres calls to joy Neh. 8 9 11 12. It may bee blameable that it is not governed by judgement the thought of foolishnesse is sinne and that foolishnesse that comes out of our heart desiles us Marke 7. 22. Greefe and thought taking is reproved from the unprofitablenesse of it It belongs to prudence to order the affections so as they stirre not without good reason It may bee blameable for the hurt of it to the body a merry heart doth good like a medicine but a broken spirit drieth up the bones An heavie heart drawes backe the spirits and consumes the moisture and to the soule heavinesse in the heart of a man makes it stoope depresseth it as it were out of his place Prov. 12 25. By the sorrow of the heart the spirit is broken Prov. â—5 13 A man enjoyes not himselfe the spirits are so dulled as a man hath not perfect use of his senses Christs Disciples failed of their duty about inquiring of the state of Christ foretelling his departing from them None of you asketh me whither I goe but sorrow hath filled your hearts Iohn 16. when Moses brought a comfortable message to the people of Israel concerning their deliverance they hearkened not to him for anguish of spirit Exod. 6 9. It is required in Gods service that as it is with reverence in respect of Gods majestie so with rejoycing in his favour it is with more strength of spirit The joy of the Lord is your strength Neh. 8 10. Recollect the heart therefore to it selfe from the evils that provoke it to passion reproch it for offering indignitie to Christ in such dejection Why art thou cast downe O my soule why art thou disquieted within me O trust in God I shall yet give him thankes for the helpe of his countenance â—â—ould not our whole life be the keeping of a feast to the Lord in sinceritie and truth in remembrance 〈…〉 of that great deliverance by Christ our passover sacrificed for us 1 Cor. 5 7 8. To exhort them that have received Christ with joy to maintaine their joy The cause remaines still and it is a note of the house of Christ to hold fast the confidence and rejoycing of the hope firme unto the end Hebrwes 3 6. God hath given everlasting consolation through grace and the Commaundement is Rejoyce in the Lord alwayes 1. Digest well the promises they quicken 2. Forget not the consolation whether against miserable or sinfull infirmities 3. Remember the words of Christ spoken to this very purpose that his joy might remaine in us Iohn 15 11. 4. Draw waters with joy out of the wells of salvation constantly exercising faith in Christ and draw benefits out of him as a never failing fountaine with such refreshings as the thirstie receive water 5. Take heed to the conscience that it bee not offended with sinne fighting against the light and peace of it wounded it interrupts the joy but kept cleane it is a continuall seast For warning to such as receive the word of Christ with joy To take heed of deceit least the cause of their Ioy bee not Christ received but some phantasticall apprehension As some receive Christ and perceive not with joy that they have recceived him As a sicke man receives nourishment by his meat but feeles it noâ— by reason of his malady so some that taste the word to be good receive not Christ the Gospell hath a sweete savour but it is with the perishing of some that regard not to receive the good of the Gospell The joy of Christ received and the ioy of the temporizer differ in kind That is the ioy of the Lord it comes from heaven wrought by the holy Ghost Nehem. 8 10 Rom. 14 17. 1 Thess. 1 6. As God is love so is hee ioy ioying in himselfe the Father ioying in his Sonne Prov. 8 30. The godly nature being communicated to them that receive Christ they have this godly ioy the holy Ghost sanctifying and governing their ioy the ioy of the temporizer is carnall of his owne moving not by the Spirit hee hath â—ot the new creation it is therefore but a fruit of the flesh which may appeare in their destitution of grace in other things which shewes them to bee naturall not having the Spirit They differ in the matter or object of the ioy The true receiver of Christ ioyes in him and the benefits by him as hee knowes he hath them present or in hope Philip. 3 3. We reioyce in Christ Iesus Philip 2 1. If there bee any consolation in Christ consolation of being in Christ. My beloved is mine and I am his that is the ioy They reioyce that by Christ Gods love is turned toward them and that God is theirs they glory in God Psalme 44 8. Rom. 5 11. They delight themselves in him as their full felicitie it is the true sauce that gives a good taste to the benefits which God bestowes upon them
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
because he knew not as he thought what manner of woman it was To suffer as evill doers even for workes of grace is incident to gracious men 2 Tim. 1 12. Davids enemies were moved against him because hee followed goodnesse onely hurt him for that cause that hee would live godly Psal. 38 20. His benefits towards them could not overcome their malice but they requited him with injurie The Apostle puts the case Who is hee that will harme you if yee bee followers of that which is good 1 Pet. 3 13. Hee that studies beneficence and bestowes himselfe in demeriting others one would thinke should soâ—â—en iron minds and Experience teacheth that they that governe their tongue love peace hurt none but apply themselves to doe good to all as they can are lesse obnoxious to the injuries of wicked men but when the quarrell is religion then humanitie is laid aside they that will live according to the doctrin of Christ godly shal suffer for righteousnes Not onely evill men that are murmurers of destinate malice but even good men of some weaknesse either in judgement as they of the circumcision that contended with Peter about his carying the Gospell to the Gentiles and eating with them or of some envy may mislike some good actions as Iosuah misliked and would have had it forbidden that Eldâ—d and Medad prophecied in the Host Numb 11 28 29. It may bee that some man of an evill mind may grudge at a good worke under a faire pretence and deceive some well meaning men and leade them into some murmuring As is thought of Iudas out of covetousnesse grudging at the cost in the oyntment powred upon Christ as wast which might have helped many poore people if it had beene fold and given to them that others of the Disciples were so drawen to mislike it and murmure Marke 14 4 5. Math. 26 with Iohn 12 5 8. Some murmurers are said to speake evill of things they know not a madde boldnesse not fearing to condemne things that exceed their capacitie It is of prostitute ignorance arising of an evill disposition to shew some pride and petulancie to speake evill of things they understand not assenting to the conclusion without knowledge of the true cause In doing our dutie wee must be content with Gods approbation it is enough that we are allowed of God though wee desire also to manifest our selves in the consciences of men our resolution must bee to shew our selves the servants of Christ in good and in evill report when men speake well of us and when they dispraise us wee have one Lord to whom wee stand or fall if we doe of faith what wee doe particular and vniversall we please God and have a good conscience and the fruit of our righteousnesse is peace the effect thereof quietnesse and assurance for ever Esay 32 17. Neither shunne nor cease to doe good though men of ignorance or ill affection be offended We must labour to bee without offence not onely to give none but to take none to make us weake fall or goe backe Two things helpe to this light and love He that loveth his brother abideth in the light and there is none occasion of stumbling in him 1 Iohn 2 10. To love ones brother is to bee of a mind well affected towards him shewing it in benevolence and beneficence according to his power and that for Christs sake which ariseth of the light of faith In whose mind the true light Christ apprehended by faith doth shine the Law concerning brotherly love is written in his heart by the Spirit which is a testimonie not onely of his being but abiding in the light persevering in it And this light and knowledge of Gods Commandements so guides him that hee goeth on his journey to heaven which he hath undertaken with expedition without offence or hinderance and love in his heart carries him with respect to the whole law that the Apostle saith hee that loveth another hath fulfilled the Law whatsoever CommandemeÌ„t there is it is comprehended in this saying namely Thou shalt love thy neighbour as thy selfe Love worketh no ill to his neighbour Rom. 13 8 9 10. Charitie behaves not it selfe unseemely seeketh not her owne thinketh not evill c. 1 Cor. 13 5. And it is to bee observed that hee doth not say there is no scandall to him but there is no scandall in him Though many scandalls are offered of the world to him that loves his brother none peirceth into his mind or is so in his mind whereby hee is hindred from leading his life freindly and peaceably with his neighbour Hee so farre offends not and is not offended as hee hath light abiding in him and walkes in it but because hee is but in part taken out of the darkenesse and his love is not perfect therefore in respect of the remainder of ignorance and selfelove unsanctified hee offends and takes offence stumbles in many things but as his knowledge increaseth and his holy love so hee is more pure and without offence for which the Apostle praied for the Philippians that their love might abound still more and more in knowledge and in all judgement that they might bee sincere and without offence till the day of Christ that they might hold on a constant course in their purifie without stumbling this is one great part of their felicitie that love Gods Law nothing shall offend them Psal. 119 165. Most great tranquilitie and true securitie That he was gone to be a guest with one that is a sinner This is that which offends them his fellowship with a sinner It is to bee inquired 1. who is a sinner or in their account such 2. whether it bee a sinne to have fellowship with them A sinner in their account was one of prostituted wickednesse living and taken in notorious and manifest sinnes for which they were excommunicate out of the Synagogue and the Scripture saith some thing to this purpose in degrees of sinnes it seemes more to bee a sinner than to bee ungodly 1 Tim. 1 9. 1 Pet. 4 18. Where shall the ungodly and the sinner appeare Psal. 1 1. Blessed is the man that hath not walked in the counsell of the ungodly nor stood in the way of sinners of the Sodomits it is said they were sinners before the Lord exceedingly Gen. 13 13. They feared not in the sight of the Lord and before his face to designe any wickednesse though never so vile therefore they that sinne with impudencie are said to declare their sinnes like Sodome Esay 3 9. So they began to bee called sinners which fell not of ignorance or weakenesse but did evill of destinate malice without all reverence of God 2. Who offended not in some lesser error or fault but lived in hainous wickednesses 3. Who fell not once into such sinne but by frequent acts acquired an habite exercised in evill it was as their certaine kind of life 4. When they committed their sinnes not in secret
33. To the second That when they would have â—â—red Babel and she would â—ot be cured they must forsake her An Hereticke after once or twice admonition sufficiently convicted avoid a brother abiding obstinate and and impenitent after all meanes of cure count as the Iewes counted the heathens and Publicans but that as a medicine to one in whom it may bee supposed there is life that they may have their flesh that so did oppresse the spirituall life destroyed that the spirit may bee saved that they may learne not to doe such things It is a reall rebuke with such a one no not to eat 1 Cor. 5 11. This is the judging of them that are within not despising them but providing for our owne health and salvation a little leaven leaveneth the whole lumpe To the third the Apostle requires charitie in the use of our libertie and that all bee to edification Weake brethren may bee persuaded that it is lawfull for theÌ„ to do the same thing to use familiaritie with the wicked whereby they come either to bee abated in their zeale or corrupted in their minde or life consideration must bee had of them To the fourth our rule is Let all bee done to the glory of God 1 Cor. 10 31. If by our conversing with the wicked the glory of God be not advanced but indaâ—ngered the Gospell evill spoken of wee must abstaine But where these daungers are not it is good And the worke of a mans wisedome the fruit of the righteous and a chiefe fruit to winne soules as the fruit of the tree of life was the chiefe of all the fruit of the garden It is true a vile person is to bee contemned Psal. 15 4. The wicked is abomination to the just Prov. 29 27. But a difference must be put betweene the sinne and the person the warre must bee with their sinne their persons capable of salvation must be loved as that which is of God in them onely that hated which is of the Divell which God hates their sinne David professing his not sitting with vaine persons not going in with dissemblers notes his freedome from participation of their counsell and societie of their workes such fellowship hee abhorred against which hee opposeth his walking in the truth setting Gods goodnesse before him living in the faith of God and committing all events to his providence There is a severitie against sinners that is of false righteousnesse not zeale but carnall bitternesse wherby hypocrites looke at others sinnes not to amend them not declaring Gods wayes unto them that they might be converted to him but to condemne them as so many maisters yet are they not washed from their filthinesse They receive not those whom God hath received that have repented their sinnes and are returned to righteousnesse as this multitude condemned Zaccheus as a sinner who had obtained mercie to beleeve in Christ and gave notable testimonie of true conversion Simon condemned Mary whose defence Christ tooke upon him The elder brother of the prodigall envied the favour shewed to his brother returned and notwithstanding his repentance still reprocheth him with forgiven sinnes but Christians must bee gentle shewing all meekenesse to all men that which they are wee were The love and mercie which made us that which wee were not may make them that which yet they are not A man of estimation for true wisedome must shew out of a good conversation his workes in meekenesse of wisedome Iam. 3 13. Verse 8. Zaccheus stood and said unto the Lord Behold Lord the halfe of my goods I give to the poore and if I have taken any thing from any man by false accusâ—tion I restore him foureâ—old This profession made to the Lord which honour Zaccheus gives to Christ behold Lord and before them which were present not hindered by the murmuring multitude is a testimony of the stable faâ—th and unfained repentance of Zaccheus as our Saviour inferreth from it in the next verse He professeth workes contrarie to his former course of life faith working by love carieth him in thankfullnesse for the love and mercie which hee hath received to give one halfe of hâ—s goods to the poore And not onely forsakes his fraud and oppression but promiseth satisfaction for the wrong hee hath done and that abundantly foure fold From whence we may gather that the inward Change in the soule will shew forth it selfe in word and deed faith and repentance though inward graces yet declare themselves in such fruits as beare witnesse of them A good man out of the good treasure of his heart brings forth good things Mat. 12 35. Aâ— the man is so doth hee devise speake and worke having received a new forme as I may say he worketh according to that forme the Spirit that hee hath received impells him and is in him so as it flowes forth as rivers of water Iohn 7 38 39 From the habits of grace and interior acts proceede exterior workes the righteousnesse inherent declares it selfe in working righteousnesse 1 Iohn 3 7. For good speech Salomom saith that the words of the pure are pleasant words both acceptable to the Lord as a cleane sacrifice and profitable to the hearers ministring grace to them The tongue of the just is as choice silver pure and precious and inâ—iching many Prov. 10 20. They have springs of wholesome words within them the law of God is in their heart and thence their mouth speakes wisedome and their tongue talkes of judgement their heart teacheth their mouth and addeth learning to their lipps Prov. 16. 23. That their lippes droppe honey combes honey and milke is under their tongue Cant. 4 11. Sweete words wholesome and nourishing their lipps feede many Prov. 10 21. Their wholesome tongue is a tree of life which both giveth and increaseth Spirituall life the faith in their heart in love to God and men to bring glory to God and to edifie men opens their mouthes in confession Rom. 10 10. 2 Cor. 4 13. Though in some for a time humane feare prevailes so and the love of their credit with the side they tooke part with before that they declare not themselves presently till grace get the victorie As in Nicodemus Ioseph of Arimathea and as some conceive of those rulers that beleeved in Christ but for feare of the censure of casting out of the Synagogue did not confesse him Iohn 12 42. And as their speech so their deeds declare their inward grace they are lively branches of the true vine and there is a blessing in them they bring forth fruit meete for the branches of such a vine by the sappe of grace and life which Christ putts into them Iohn 15 5. As they are resembled by trees planted by the rivers of water they bring forth fruit as trees of righteousnesse the planting of the Lord that hee may bee glorified Psal. 1 3. Ier. 17 8. And as they are considered in their mariage to Christ by his vertue they bring forth
in themselves more holy or by institution under the Law than other dayes And so to observe dayes either by the Churches precept or by voluntary taking up to observe is reproveable for though in respect of institution and use the Saboth is more holy than other dayes yet not in the nature of the day for then it could not have beene chaunged As the water in baptisme by institution and use is holyer than other water so the bread and wine in the Sacrament but not by any inherent holinesse 2. He condemnes the keeping of such daies above other as worship of God of necessitie in conscience as if the not keeping bound to sinne When none but God can give such Lawes as the breach of them blots the conscience where is no Law is no trasgression where the Church and governers appoint or men take them up to observe they bind but as historicall helps and are free without scandal contempt 3. Hee finds fault with the keeping of them as against faith shaddowes of Christ and his benefits for which they were instituted Coloss. 2 16. Christ being come as the body of those shadowes the shadowes must cease But to keepe dayes in memory of benefits past and to stirre up to duties thereby for time to come is not against religion It reproves such as forget both benefits and dayes wherein the Lord wrought them for them Psal. 78 42 They remembred not his hand nor the day wherein hee delivered them from the enemy wee are so apt to forget benefits that wee had neede use al lawfull helps to put us in mind of them consider the charge Deut. 8 10. 11 and David charging his memory Psal. 103 1. Is salvation come The day of calling and salvation is one the same day that a man is called hee is saved 2 Cor. 6 2 Behold this is the accepted time behold this is the day of salvation the day of acceptation in Christ is the day of salvation to him that is so accepted Adoption comprehends all our blessing even the glory of the life to come Rom. 8 We wait for the adoption the redemption of our bodyes But in our calling receiving Christ we receive this dignitie of adoption Iohn 1 12. Calling is the revealing of Gods grace and his will to save us by Christ Iesus in our minds and heart so as we consent to God calling and follow after him for that life in his Sonne and cleave to him for it Comming to Christ and receiving of Christ are coupled together and the contrary not comming not having life but abiding in death 1 Iohn 5 12. Iohn 5 40. Calling is Gods worke inabling a man to performe the condition of the covenant which is to beleeve in Christ and so makes partaker of Christ that hee is of his body partaker of the promise an inheriter also Ephes. 2 6. Hee that beleeveth hath everlasting life is passed from death to life Iohn 5 24. Calling effectuall is the first revelation of predestination to life accompanied with justification and glorification Rom. 8 30. Iustification is unto life Rom. 5 18. Regeneration is Glorification or Salvation begunne Titus 3 5 7. He saved us and called us 2 Tim. 1 9. Hee saved us calling us wee are called to his kingdome and glory 1 Thess. 2 12. To obtaine salvation or the glory of our Lord Iesus Christ 2 Thess. 2 13 14. To high things Phil. 3. The calling is therefore called heavenly Heb. 3 1. Not onely as from heaven but unto heaven Come up hither and then they ascend in the sight of others Revel 11. Wee are called in hope of heaven Coloss. 1 4 5. And by hope we are saved Rom. 8 24. If calling and saving in respect of beginning and certaine accomplishment bee contemporarie then bee exhorted to make your calling sure that you may be sure of your salvation with it 2 Pet 1 10. Try your selves by these signes 1. An eccho like answering to the Lord revealing his grace and will to save you by Christ Psal. 27 6 7. Hos. 2. ult Zach 13 9. Esay 44 5. God speakes first in the heart then the heart answers againe to the Lord and a man is readie to underwrite to the Lord if hee say thou art mine I have given my Sonne for thee as proofe of it The heart will say I am thine with admiration of thy love receive I thy Sonne given to mee This will further by strife against unbeleefe and the love of God and a carefull applying of our soules as given to God to doe his wil appeare though wee yet feele not our faith Vnbeleefe and other sinnes have no quiet setling no dominion over us wee labour to cast them out and linger after the Lord as having our hearts toucht by him to receive him as our King to save us as they followed Saul whose hearts the Lord had toucht 1 Sam. 10 26. As Elisha at plough after Eliah had cast his mantle upon him as a signe of Gods calling him to be a Prophet could not but follow and durst not so much as goe home without his leave 2. A standing up from the world unto new workes whereunto God called us wee forsake the worlds fashion and manner of life wee can bee no longer of one mind and heart with them Be they Heretickes civill men without religion or professing religion without power God in calling selects us from the world we cannot count them our deare companions our hearts and wayes do so disagree that we are abomination or matter of pittie one to another We are as first fruits to God 3. A Spirit sitting us for that unto which wee bee called by which wee savour things of the spirit aspire to heavenly righteousnesse not satisfyed with measure but to bee filled with the fullnes of God following apprehend that for which wee are apprehended wee meditate now high things a crowne a kingdome heavenly inheritance lower things are too meane to hold us to them Bee thankefull you that know your calling 1 Tim. 1. I thanke him The promise is to them that the Lord calls bee they neere or farre off Act. 2 39. That when you heare the promises you ought to prayse the Lord that made you true heires of them that you may say Salvation belongs to me for the promise belongs to mee in that I am called Prayse God for the fellowship with Christ Iesus his Sonne to that hee hath called you 1 Cor. 1. 8. This calling is a speciall character of Gods love the first speciall evidence of it Worldlings falsly conclude speciall love from common blessings against which Solomon opposeth Eccles. 9 1. And our Saviour Math. 5 44. And the Rhemists note is good there that outward prosperitie is certaine either of a better man or better religion but effectuall calling is an infallible evidence of Gods love from election to salvation Bee studiously thankfull for this which the Apostle puts the Romans in mind that among
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
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is
worke of Christ done by himselfe wee are bound to trust and rejoyce in him alone for our whole salvation Gal. 6 14 God forbid I should rejoyce in any thing save in the crosse of our Lord Iesus Christ. The word save is exceptive hee will glory in that and exclusive in nothing else Christ cru cified is the treasure of the Church for all spirituall blessings of all wisedome and knowledge of the love and favour of God Ephes. 1 6 Of honour and holinessâ— hee hath made us kings and Priests to our God Apac. 1 6 of libertie Luke 1 74 Iohn 8 32 36. Of pleasures and comfort wee are compleate in him Philip. 3 3 Wee rejoyce in Christ Iesus and put no confidence in the flesh that is in any created thing out of Christ. But rest in him alone for our whole felicitie with confident glorying The evidence of the truth of this is that hereby the world is crucified to us and wee to the world by the world understanding that which is opposed to the kingdome of Christ and the new creature for which new creature in us the world cannot but hate us By the power of the Spirit dead to the world Phil. 3 We worship God in the spirit our spirit sanctified and governed by the Spirit of Christ with internall and externall actions after his word Let it move us to love him with our whole heart that by himselfe purged our sinnes saved us being lost and no other with him thinke it not enough to magnifie him above other beloveds but omnifie him not onely as a friend a child a wife our life but united all more than all these He did in his love that passeth knowledge all that purchased thy happinesse hee suffered all finished all for thee Let this bee seene in our not induring of such teachers and doctrine as obscure this love of Christ joyning helpes with him for our salvation Philip 3 2 As enemies of the crosse of Christ v. 18. It is noted that the faithfull stand on Christs side for him 2 In our due esteeming of the sincere ministers of Christ that teach him faithfully as the onely redeemer not onely from greater but from all lesser sinnes Ye received me as an Angell of God as Christ Iesus if need had beene yee would have pluckt out your owne eyes Gal. 4 Have them in singular love for their worke 1 Thess. 5. It is their great praise to seeke the things of Christ. 3. In our valewing and respect of men of Christ in them 2 Cor. 5 16 wee know no man after the flesh Whatsoever wee do in word or deede do all in the name of Christ Coloss. 3 Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandements and no earthly creature as Lord of Lords and King of Kings Traditious not after Christ are in that name blamed that they are after the commaundements and doctrines of men not after Christ Coloss. 2 8 22 Not imposed or warranted by Christ not ascribing all to Christ as the Prophet Priest or King of the Church 2. Doe all by his vertue fruits of righteousnesse are by him Philip. 1 11. Our sufficiencie for doing or suffering is by his grace and power Rom. 8 37. Philip 4 13. I am able to do all things by the helpe of Christ which strengtheneth me All vertues are but naturall qualities dead shapes if they bee not done in and by his grace hee must bee the root they must favor of his sappe or they have nothing to make them truely good 3. In his mediation seeke acceptance in all with assurance Spirituall sacrifices acceptable by Iesus Christ 1 Pet. 2 5 4. All to his glory it is some mens prayse they are the glory of Christ 2 Cor. 8 23 Paul was all in his desire to magnifie Christ whether by life or death That which was lost This is the condition in which Christ finds them whom he comes unto to seeke them and save they were lost The Iewes Gods owne confederate people Children of the kingdome and concerning externall adoption heires of life yet are called lost sheepe Math. 10 6. Goe yee rather to the lost sheepe of the house of Israel Math. 15 24. I am not sent but to the lost sheepe of the house of Israel If they were lost then the Gentiles without God without Christ without hope Math. 18 11 The Sonne of man is come to save that which was lost 1. We were lost in Adam wee in him made a defection from God by hearkening and consenting to the Divels suggestion out of unbeleefe nnthankefullnesse ambition Ayming at a higher state than that which God made man in wee lost both holinesse and happinesse innocencie and life and so by nature are children of wrath Ephes. 2. Death went over all inasmuch as all had sinned by the offence of one the fault came upon all men unto condemnation Rom. 5 12 18. The Divell is therefore sayd to bee a murderer from the beginning Iohn 8 44. 2. There is no power in our nature to recover our selves from this losse and destruction into which wee are plunged nor in any creature We were of no strength Rom. 5. 3. We left to that way of our selves lose our selves more more Esay 53 6. That if Christ did not seeke us and save us wee should perish for ever without regard Iob 4 20 and dye before wee were so wise as to thinke with any fruit of death v. 21. Holden in the cords of our owne sinne goe astray through our great folly and dye for lacke of instruction Prov. 5 22 23. And this aggravated by the time of our going astray from the wombe Psal. 58 3. The wicked are strangers from the wombe from the belly they erre speake lyes so â—remellius reades that Psal. 119 67 Quum nondum loquerer ego errabam declaring that wee are sinners from the wombe I have called thee a transgressor from the wombe Esay 48 8. For I knew thou wouldst grievously transgresse Wee erre as is said of Egypt they have caused Egypt to erre in every worke thereof in things that wee do not yet should doe in things that wee doe and should not doe Deceived Titus 3 3 either by that great deceiver the Divell 1 Tim. 2 14. The woman was deceived and was in the transgression 2 Tim. 2 26. Revel 20 8. And shall goe out to deceive the people which are in the foure quarters of the earth 10. The Divell that deceived them was cast into a lake of fire and brimstone Or by instruments of his that are first deceived and then deceive others 2 Tim. 3 13. Or by our owne heart Ier. 17 9. Sinfull wayes are from a naughtic heart concupiscence drawing away and intising carnall reasons vaine excuses deceiveable hopes our hearts joyne themselves to swarmes of temptations and lusts so sinne deceives us and kills us Sometimes God in a fearefull kind of justice