for their sinnes because no sinne can be pardoned but by faith in Christ but not for not beleeving in him of whom they have not heard Iohn 15 22. Rom. 10 14. Of contrarietie of faith when men reject Christ will not receive him the will standing in opposition to the hindering of the mindes assent to the truth resisting both interior instinct and exterior preaching whereby Christ with his saving power is offered This hath the reason of sinne and condemnes men makes them guiltie of the body and blood of Christ in an unworthy rejecting of him Iohn 1 11. Hee came unto his owne and his owne received him not Iohn 5 40. Ye will not come to mee that ye might have life 43. I am come in my Fathers name and ye receive mee not Some profanely set light by him and his grace as Esa 〈…〉 despised his birthright in comparison of a morsell of meat Heb. 12 16. And they that were called to the marriage Supper of the kings sonne set light by it for their worldly advantages Luke 14 18 with one consent making excuse and when they feare that his presence will bee any losse in their temporall state they wilfully reject him as the Gadarens for the losse of their hoggs and shew a notable unthankefullnesse offering vile indignitie to Christ in preferring and redeeming base things with a wilfull losse of him and his salvation So they wrong their own soules as the rich man that had his whole and full portion in good things in his life time and cast away his soule Luke 16 25. Some love darkenesse so as the light is hatefull to them because it discovers the evill of their works which they are not willing to accuse themselves of and come to the soveraigne remedie of their soules to bee healed This is condemnation the jâ—st cause of their perishing not that they are in darkenesse ignorant of the way of salvation nor that they are in sinnes for Christ helps both hee is the light of the world that whosoever beleeveth in him shall not walke in darknesse but shall have the light of life and hee came into the world to save sinners But that the light being come into the world they love darkenesse rather than light and the cause is that their deeds bee evill They have an evill conscience and will not bee cured they worthily perish without pitty the love of their vices keepes them from imbracing the fountaine of vertue They are withheld by a most wicked cause from yeilding themselves to so gracious a remedie As they justly are damned that had the truth which saveth but loved it not having pleasure in unrighteousnesse 2 Thess 2 10 1â— In not receiving Christ they are greivous unto God who hath given this record of his Sonne that hee hath given eternall life unto the world and that life is in his Sonne and whosoever hath his Sonne hath life They that receive not Christ upon this record of God give no credit to him so blaspheame him to bee a lyer 1 Iohn 5 10 Fearing least they should bee deceived in resting upon his promise To derogate faith from the Gospell in which Gods truth and faithfullnesse is chiefly set forth when men spoyle him of the honour of his truth what leave they remaining to him Light of nature teacheth that God is the prime veritie truth it selfe and so is to be beleeved in whatsoever hee avoucheth to bee true whatsoever hee testifieth of his Sonne all that have notice of it are bound to credit God hath testified that Christ is the life of the world that there is not salvation in any other this record I am bound to beleeve with an historicall faith but where hath hee said that he is my life that requires an inward testimonie which till I have received I seeme not to wrong God I must first have his record before I be guiltie of not receiving it There is a double act of faith direct which is my receiving Christ that I may bee saved committing my soule to him to deliver mee from death and to restore mee to my lost happinesse which is called faith of adherence This I am bound unto by the exterior record which in the Gospell God hath given of his Sonne and the Apostle to incite men to faith takes his argument from the dishonour which is done to God in not resting on his record to the receiving of his Sonne unto life The holy Ghost convinceth the world of sinne in the ministerie of the Gospell because they beleeve not in Christ Iohn 16 9. Not onely that all the world out of Christ are in their sinnes but that this is a sinne which they had not before they heard him preached to bee the Saviour of the word that they beleeve not in him for justification from their sinnes Iohn 15 22. There is also an act reflexe which is called faith of evidence which is to bee assured of my salvation upon the inward testimonie of God in my selfe the evidence of his grace in me that I doe indeed beleeve and am converted from sinne to holinesse that I have the witnesse of the water and blood in mee of regeneration and justification by Christ wee know that wee have passed from death to life because wee love the bretheren 1 Iohn 3 14. I have written these things to you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life 1 Iohn 5 13. The first act of faith is without experience before it but the word which wee have received as the word of God workes in us that beleeve and so wee have experience to an increase of our faith It is to their reproofe that though they subject their hearts to the Commandement of hearing Christ and beleeving in him and labour to worke the worke of God in beleeving in him whom hee hath sent yet sensible of their unbeleeve and fearing least it may hinder the good which they desire do goe on unchearefully They consider not that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindnessâ— in the earth and doth therein delight Ier. 9 24. And how mercie pleaseth him where men will give place to it waiting that hee may have mercie on them his pleasure being in them that wait on his mercie Psal. 147 11. And how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe or bruised reed Math. 12 20. how readily Christ apprehends us when wee though weakly lay hold on him They observe not the change wrought in them and the spirituallnesse of their actions now in comparison of that they were before they received this seed which God giveth life unto The new creature is but as an infant in them in the understanding of this and the great consequence of it in the evidencing of Christ in them otherwise it is joyfull They marke not how that little faith is
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
habituall â—race bee in their hearts as the grace of magnificence and magnanimitie yet the want of abilitie unto their acts hinders the exercise of the habite till God give it and then they doe great workes Abrahams meeke and gentle mind had not appeared so much in giving Lot his choise to goe to which hand hee would for peace sake if he had not beene so rich neither had Ioâ—s patience in great losses beene so exemplary if hee had not had great substance Wisedome is good with an inheritance Eccles. 7. 11. It is more to have riches with grace than to have it with poverty for though respect of persons is a sinne and to esteeme men after the flesh yet among men the wisedome of a poore man is despised and his words are not heard Eccles. 9. 16. Wisedome indeed makes a mans face to shine but poverty as a cloud comming betweene obscures and darkens it When a rich man speakes gracious words which hee may more freely speake as he thinkes he is more easily beleeved and the things hee commands are sooner put in execution which appears in Iobs double condition When his glory was fresh in him the eare that heard him blessed him and after his words men spake not againe they that heard were as it were altered at his words and hung upon his talke as upon an irrevocable judgement but being once dejected hee was despised and when God let loose his cord base persons let loose the bridle before him Iob 30. 1. 11. Which may bee to stay rash censure of rich men even because of their riches Eccles. 10. 20. Curse not the rich in thy bedchamber If he bee wicked yet God may suddenly change him and then his richs are an honour to him and hee an ornament to them as Ioseph of Arimathea who was an honourable counseller and rich and a Disciple of Christ Math. 27 57. It is said of Tyrâ—â— that her riches should bee 〈◊〉 holinesse to the Lord Secondly for such as dwell before the Lord resting upon him with sincere confidence and serving him with pure conscience Thirdly for food to eate sufficiently and for durable clothing Esay 23. 18. It is indeed a greivous sinne dishonoring the most glorious Christian faith to preferre wealth so as to set up profane men for it to despite ignominiously to use poore men for their poverty though rich in faith Yet when a private rich man and a poore bee both godly the rich may bee honoured above the poore without any injury and ought to be and the poore is to give place to the rich as being able by Gods providence to doe some good both to him and to many as some image of God in his sufficiencie and liberalitie who is set before us in the Parable of a rich man Luke 16 1. Verse 3. And hee sought to see Iesus who hee was This is the occasion of Zacheus his conversion his earnest and unconquerable desire of seeing Iesus it is questioned whence his desire was whether of himselfe or of the holy Ghost of vanitie to satisfie curiositie or serious with respect to Christ both as a great Prophet and the Saviour of the world which may bee answered thus First as there may bee like words and deedes that proceed not from one and the same principle so may there bee like desires Maries words and Zacharies differed not much How shall this bee saith she seeing I know not a man Whereby shall I know this saith he for I am an old man and my wife well stricken in yeares her inquiry was out of admiration to learne his out of unbeleefe looking to nature hee measured the promise by common course Abraham laught at such a promise Sara laught also hee out of the joy of his faith Iohn 8 56. She of unbeleefe which yet shee overcame Heb. 11 11. David did that which was right in the sight of the Lord Amaziah did so likewise yet not with like hearâ— 2 Chron. 25. 2. So for desires Paul desires Salvation Balaam desires Salvation Balaam of a pang of despaire Paul of love to bee with the Lord. A scorner seekes wisedome Prou. 14 6. a godly man seekes wisedome Hee of perverse affection this of sincere intention to understand his owne way Verse 8. That hee may possesse his owne heart holding it firmely in the truth Herod desires to see Christ but of curiositie of hearing and seeing something strange to please a corrupt mind but hee was not vouchsased either doctrine or miracle not to see a sparke of his heavenly glory and the flesh of his mind declared it selfe in his sending him to Pilate mocked and despised So certaine Greeks desired to see Iesus and sought to Phillip that he would helpe them hee taking Andrew with him told Iesus But there is no mention of the Greekes made by him in his answere but he applied himselfe to cal off his Disciples from vaine expectation of earthly glory discoursing of his death and the fruite of it of hating our lives in the case of confession Iohn 12 21 c. Secondly now the desire of Zacheus was greatly respected and succeeded unto his Salvation though nature may incline men to novelties and to desire the sight of such of whose excellent fame wee have heard yet the end of his desire shewes that it was of spirituall beginning being blessed with such a change of the whole man there began to bud some seede of Salvation in him hee was caried with a singular affection to Christ which was by some impulsion of the holy Ghost more than common as the issue declares the Spirit of the Father drawing him to the Sonne And wee may observe in it that God begins his good worke in small things sometimes hee begun the second Temple so as they that had seene the former despised it as nothing in their eyes altogether unlikely to come to any glorious accomplishment yet of these conteÌ„ptible beginings he brought it forth to such glory as with joyfull shout they declared their gladnesse and with heartie wellwishings desired that as his grace not mans strength had finished it so his favour would maintaine and defend it Zach. 4 6. 7 10. The prophesie Esay 42 3 applied to Christ sheweth how with wonderfull meekenesse and tendernesse hee should bring forward his kingdome out of small beginnings notwithstanding the hostile opposition of Satan and all his wicked instruments Math. 12 20. A bruised reede shall he not quench till he send forth judgement unto victorie A bruised reede what more fraile smoking flaxe what more easily extinguished Esay 43 17. They are quenched as towe saith the Prophet speaking of the hoast of the enemies of God he will as easily extinguish them for ever as wee quench a little towe yet if men be not wicked but have some beginnings of pietie in them how weake soever he will not despise them but cherish strengthen and increase them with marveilous inâ—ulgence and mercie
propounds himselfe to them as a God of anger at whose presence the earth is burnt up the hills melt the mountaines quake that there is no standing before his indignation Nahum 1 2. c. Can thine heart indure or thy hand be strong in the day that I have to deale with thee Hee takes upon him in their punishment to be as some wilde beast Lyon or Beare robbed of her whelpes tearing in peices without any possibilitie of deliverance Psal. 50. 22. Hos. 13 8. 2. Speedie repentance hath more certaintie First because hee that deferres knows not whether his soule shall not bee required before the next day Luke 12 20. Iames 4 14. Boast not thy selfe of to morrow thou knowest not what a day may bring forth Prov. 27 1. There is no altering of a mans state when hee is dead hee receives the proper things of his body according to that which hee hath done in the body 2 Cor. 5 10. The night commeth when none can worke Iohn 9 4. The sentence of the judge is unalterable the doore once shut there is no opening of it And if a man live long it is not certaine that God will not reject him for receiving the gracious offer of reconciliation in vaine The branch that brings not fruit in the vine is cut off Iohn 15 2. He is in danger of the curse as the ground that drinks in the raine that often falls upon it and brings forth thornes and briers Heb. 6 8. It falles out in the just judgement of God that they who would not repent and beleeve afterwards cannot not onely by naturall inabilitie but by spirituall plague of blinding and hardening Iohn 12 and tradition to Satan Their Sunne goeth downe at noone the houre of vengeance is come 2. If it be long differred till a mans death bed it will bee some doubt whether it bee not extorted and of meere selfe love and onely to serve a mans owne turne it will want time to try the truth by the perseverance of it But when a man timely and speedily upon the discovering of his sinne or understanding his dutie yeelds up himselfe to God when temptation and opportunitie and abilitie to sinne and all concurres it is likely that his repentance and obedience is of conscience towards God for the lothsomenesse of sinne and the love of the purenesse of Gods Law which is in his owne heart made certaine by the time remaining in his life which hee spends in the doing of Gods will whereas some repent their repentance and returne with the dogge to his vomit a foole to his folly the divell re-enters and strengthens himselfe in his possession It may be an exhortation to young men to take the yoke of God upon them in their youth whensoever God will bee pleased to call upon them not to delay but in haste to Gods service follow him Who can tell whether God will call againe and should it not seeme enough in our eyes that God whose enemies wee are by nature whom wee provoke by sinfull deedes so greatly should once call us from hell to heaven from a state of wrath to a state of friendship and tender love to the adoption of sonnes heires of God and coheires with Christ Is it meete to deliberate and take time to answer such a gracious calling Bartimeâ—s being told that Christ called him threw away his cloke arose and came to him Marke 10. 50. Cornelius commanded to send sor Peter to the end hee might heare of him words whereby hee and his house should bee saved at the depernure of the Angell that brought the message sent to Ioppa for him Act. 10 7 8. We count it unreasonable in a man whom wee have moved in matter of his owne great good that hee neglects it and are ready to resolve that he shall never be moved in it more for us It is good saith Ieremie that a man beare the yoke in his youth Lam. 3 27. That corrupt nature be corrected betimes before sinne grow strong by habite and it is a great benefite to bee accustomed to good from his youth it will both continue and bee more easie in his age having beene continually exercised in it Prov. 22 6. It will make his old age comfortable and full of blessing He that gathers in summer is a child of wisedome Prov. 10 5. He hath made his provision in the fit season shall be wise in his latter end It is a great ease in age to bee free from the heart bitings that are in remembrance of the unprofitablenesse or rebellions of the youth Iob complaines that God makes him to possesse the sinnes of his youth Iob 13 26. Sinnes pardoned and not remembered any more with God may returne with fearefull vision and make a man forget a while what he hath received from God in apprehensions of his maiestie and holinesse or in times of great afflictions or after falls into some fowle sinne that brings others to remembrance Psal. 25 7. Remember not the sinnes of my youth nor my transgressions saith David with some conscience of guiltinesse though heee had received forgivenesse hee doth not therefore mention the sinnes which hee committed when hee was a young man as not being couscious to himselfe of any new fault but with this consideration that hee began not now of late to sinne but long agoe even from his youth hee had heaped sinne upon sinne and so is bound in a greater guiltinesse Youth is an age of lusts the affections are then most boyling to Timothee a godly young man doth Paul give warning of the lusts of youth to avoid them 2 Tim. 2 22. Solomon notes youth of rebellion in sinne as if whatsoever bee said to the contrarie the young man will sowe his wilde oates Walke in the wayes of his owne heart and sight of his eyes against which hee opposeth the remembrance of the judgement to come when all must be accounted for unto God even every moment of time how it hath beene spent every idle word and the condition of the judge considered to bee bowed no way from right judgement not by feare of any for hee is Almighty nor by mercie for hee is most just not by error for hee is most wise and the many witnesses thought fellowes in sinne the conscience of the sinner opened as a booke wherein all hath beene written which hath beene dono The divells which have prevailed in temptation and then accuse requiring them of the justice of God unto punishment the judge himselfe opening his booke of eternall memorie reciting all thoughts and indevors and by a divine force reducing unto every mans memorie his workes so with marveilous celeritie all and singular bee judged at once and together and then the stabilitie of the sentence not to bee revoked for the evidence of the fact and the efficacie of the judge with the diffidence of all helpe There is no power of resisting no place of repenting no time of defending no facultie
may bee done no more suit is made with godly prayer and the mind called to reason hates it selfe and its deed greatly desiring to bee unburdened of the burden of infirmitie The reigne of sinne is which addicts the whole man unto the service of it But where the Spirit of God workes and succeeds not alwayes to the preventing of sinne that it bee not done yet to saving repentance after it is done makes to profit still more to a will of not sinning not excusing a mans selfe that hee sinneth with the flesh not with the spirit but greatly accusing himselfe lamenting that the flesh is not subject to the spirit Not by compulsion of judgement which may bee in sinners who see better things and approve them the Divell himselfe is not ignorant that vertue is better than vice yet loves vice more than vertue but where it is of propension of will and studie to bee better Not the horror of punishment but the loathing of sinne which is not their pleasure but their burden there sinne hath no dominion though in the conflict a man carie away sore wounds To the second their quarrell because hee went to be a guest with a sinner whether all fellowship with sinnors bee sinne to a godly man It is not sinne absolutely for a godly man to have fellowship with sinners by the example of our Saviour who resorted to the feasts and dinners of sinners to take opportunitie of converting or convincing them as when hee called Matthew and hee made a great feast for him hee refused not the fellowship of Publicanes at table Luke 5 29. So when Simon the Pharisee bid him to dinner desired him that hee would eate with him hee went into his house and sate downe to meate Luke 7 36. Hee went into the house of one of the chiefe Pharisees to eat bread on the Sabboth day Luke 14 1. This was the wonderfull love and humanitie of Christ that though they were the enemies of the truth yet to the end that hee might winne them he thus condescends to 〈…〉 e taking all occasion to blesse and do good The Apostle leaves it free to a Christian to goe to an infidels house to feast if hee bee called and invited of him 1 Cor. 10. 27. The fellowship of the table is a simbole of love and friendship and conserves humanitie onely hee makes it so one of those things that are lawfull as it is by circumstances to be deliberated of for expedience and edification whether it bee safer to avoid daunger and scandall to tary at home or whether there may not be hoped for some fruit of going and that without offence 1. There must bee consideration of the partie whether hee be well grounded in knowledge confirmed in faith and godlinesse or ignorant and weake if they be strong and able to maintaine the doctrine of truth and convince the falsehood and they bee left free without being compelled to any of their unlawfull wayes they may use the fellowship of sinners 2. They must looke to their motive or impulsive cause that it be love to their salvation and Christs kingdome and to their end which is the same in forbearing their societie and their using of it that they may come to repentance 3. They must teach those sinners with whom they are so conversant and bee working upon them for faith in Christ Iesus and repentance towards God not leaving off so long as they have fellowship with them Our Saviour enjoyned one whom he had cast many Devills out of though hee prayed him that hee might be with him to goe home to his freinds and tell them how great things the Lord had done for him c. And hee did it with fruit all men did marvaile not with such an admiration as useth to hold some of things which they approve not but admiration with prayse and it is likely either a fruit of faith or some beginning of it he published the name of Iesus the Gospel concerning him and that confirmed by such a miracle in himselfe which was the wonderfull mercie of God that being so unworthily rejected of the Gadarens though he forsooke them himselfe according to their desert yet hee sent them one more acceptable than himselfe among them who prevailed with such an ungodly people All men have not one houre appointed them to beleeve some fruit comes at length 4. It is most convenient that they shew themselves freindly gentle loving well deserving of them with whom they so converse it much availes to receive the truth when it is persuaded hee loves And therefore they must not have their conversation with them for their owne gaine and profit but with respect meerly of winning them to Christ. When it appeares there is no hope of that if they shew themselves obstinate in their evill and give just cause of despaire of their amendment then wee are to forsake them and have no fellowship with them further than necessitie of life enforceth either if they bee extreme sicke and cannot be helped but by our travaile or if wee our selves were in such necessitie as we were not able to get things needfull for our sustentation by any other meanes than among them also for buying selling things necessarie for life in such things as civill states and conditions do require 5. During their conversing with sinners they must have a great care of their life that it to bee holy and just practising such vertues as in their light are commendable Philip. 4 8. It is said of the Christian wife that she may winne an infidell husband by her conversation They hold out the word of life and shine in the beames of Gods holinesse as lights in the world in the midst of a crooked and perverse Nation blamelesse and harmelesse sincere and as the Sonnes of God without rebuke And they must have no fellowship with their unfruitfull workes of darkenesse Eph. 5 11. Seeing they are light in the Lord it is not meet either for them or him in whom they are made light to communicate in the workes of darkenesse either in deed or word or heart 2 Cor. 6 14. What fellowship hath righteousnesse with unrighteousuesse what communion hath light with darkenesse v. 17. Wherefore come out from among them and be yee separate saith the Lord and touch not the uncleane thing and I will receive you Against this communicating in evill David prayeth Psal. 141 4. Incline not my heart to any evill thing to practise wicked workes with men that worke iniquitie let mee not eate of their delicates neither by feare of daunger overcome nor by their delicates entised let mee doe any thing that may offend thee Such fellowship is forbidden whereby wee are infected or the wicked confirmed in their wickednesse the weake offended or the name of God blasphemed To the first Prov. 13 20. He that keepeth company with fooles shall be broken or shall be the worse evill communications corrupt good manners 1 Cor. 15
a thing accepted of God when it is done to his name a worke of love it hath present fruit and future reward so that hee that hath mercie on the poore happy is he Prov. 14 21. Hee that hath a bountifull eye shall be blessed for hee giveth of his bread to the poore For temporall reward There is that scattereth and is more increased Prov. 11 24. The liberall foule shall bee made fatte and hee that watereth shal be watered also himselfe Springs and wells though they bee much drawen yet they abound with water The liberall person shall stand by his liberalitie Esay 32 8. Hee that giveth to the poore shall not lacke Prov. 28 27. The Lord will recompence him what he hath laid out Prov. 19 17. Hee that ministreth seed to the sower shall minister bread for their food and multiply their seed sowen and increase the fruits of their righteousnesse 2 Cor. 9 10. The God of those poore servants of his shall supplie all their need Philip. 4 19. 2. In spirituall graces God many times rewards this mercie and liberalitie Luke 16 11 12. If yee have not beene faithfull in the unrighteous Mammon who will commit to your trust the true riches If yee have not beene faithfull in that which is another mans who will give you that which is your owne On the contrary it appeares that they that dwell in heaven and free and at libertie count nothing of this world theirs but as stewards to the Lord faithfully dispence their goods according to his mind shall bee blessed and trusted with spirituall riches true treasure his owne because the fruition is everlasting Cornelius his almes with his prayers came up for a memoriall before the Lord his reward was to have Christ revealed unto him by Peter whom when he heard the holy Ghost fell upon him Act. 10. Men get assurance of a gracious estate for ministring to the Saints of love is opposed to that from which reprobates fall Heb. 6 9 10. 1 King 18 13 Obadiah alledged to Eliah as proofe of his true feare of God that hee preserved the persecuted Prophets and fed them with bread and water If we love the brethren in deede and truth wee know that we are of the truth 1 Iohn 3 19. It furthers our assurance of eternall life The mercifull are blessed for they shall finde mercie Math. 5 7. Mercie rejoyceth against condemnation Iam. 2 13. A godly man moved with compassion with respect to Gods Commaundement lifts up his head and overcomes the feare of being condemned in judgement because God hath put this grace of mercie in his heart whereby hee is carried both in softnesse to his brethren not hard and rough to them and to releeve those that stand in need of his helpe the ground is Gods promise to the mercifull The Apostle calls it laying up a good foundation against the time to come that we may inherit eternall life 1 Tim. 6 19. Three things are implied 1. That there is eternall life to be obtained 2. That the foundation of eternitie is to bee laide heere 3. That the state of the next life follows the state of this as the upper building followes the foundation Christ is the onely foundation but good workes are by Gods promise as testimonies of our being in Christ a strengthening to our hope God hath promised reward in heaven to them that shew mercie to his poore he that is mercifull rewardeth his owne soule Prov. 11 17. It is to make freinds for another world that may receive us at our death into everlasting habitations Luke 16 9. The good will give freindly testimonie to the conscience that such have not beleeved in vaine and God counting done to himselfe crownes the worke Christ promiseth a Prophets reward to him that receives a Prophet a righteous mans reward to him that receives him in the name of a righteous man and him his reward that receives and refresheth as hee may though but with a cuppe of cold water in that name that hee belongs to Christ a Disciple Math. 10 41. The Apostle puts a case of giving all a mans goods to the poore and it shall prosit him nothing The Apostle gives the reason because it is not in him an act of love hee hath no love A man living in reigning sinne destitute of grace can looke for no reward hee is in the flesh and cannot please God Other rules there bee to bee observed in giving as a just possession as in the example of Zacheus his ill gotten goods hee restored and gave halfe his owne Prov. 5 16. Let thy fountaines flow forth and the rives of waters in the streets Not onely take part of thy goods thy selfe but distribute them liberally to those that want The Apostle requires of him that stole to steale no more but to labour with his hands the things that are good that of his honest labour he may have to give him that wants Ephes. 4 28. Hee that hath this worlds goods saith the Apostle Iohn and sees his brother have need and shutts up his compassion from him how dwelleth the love of God in him So the goods must lawfully bee possessed and it must be an act of love to God and to our brethren 1 Iohn 3 17. The goods that are unlawfully withheld from the owner must bee restored as followes in the text There be three sorts of ill gotten goods 1. When the injustice is onely his that hath gotten them as in oppressing usurie theft rapine defrauding over-reaching c. when the right and dominion is not transferred from the owner of such men may not give almes but restore them as an act of justice in putting a man in possession of his owne When by diligent inquisition it appeares that neither the parties wronged nor any of their kindred is alive it must bee given to the maintenance of the Ministerie and Gods worship or to the use of the poore such as are in Gods steed Numb 5 8. 2. Sometimes the injustice is in both that he that hath acquired the goods cannot retaine them they are gotten against justice nor hee of whom they have beene gotten can require them hee gave them against justice as in bribes to pervert judgement or such cases as this almes is to bee given 3. Something is unlawfully gotten where the acquisition it selfe is not simply unlawfull but that is unlawfull by which it is acquired as when a woman hires out her selfe to bee a whore and takes the wages of a harlot she comes by Gods mercie to repentance and would shew mercie as she hath received mercie she gives of that which was her reward unto the poore it is not unlawfull The Law forbad to bring for offerings in any vow the price of an whore Deut. 23 18. Hee would have the sanctitie of his house and altar held in high reverence and not polluted wish any impure oblation Hee forbad also to bring the price of a dogge in any vow
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