THese verses con­taine the Story of the conversion of Za­cheus: In which he is descri­bed and his condition; his description is, First, by his place of abode, Iericho. Se­condly, his office & dignitie in it, He was the cheife among the Publicans. Thirdly, his condition, He was rich.

His conversion is noted of the occasion and the cause. Occasion. First, Iesus passing through Iericho to goe to Ierusalem. Secondly, his de­sire [Page 2] to see Iesus who he was, which is amplified by his endeavour to obtaine it: in which is noted what hinde­red him, the preasse, and his low stature; and the helpe which he used. First, he ranne before. Secondly, he climed up into a Sycomore Tree to see him, being to passe that way. The cause of his conver­sion, Christ, who called him outwardly, and inwardly, to receive him into his house, and heart; set forth by his looking up to him, calling him (by name) to come in hast downe to him, to enter­taine him, declaring his pur­pose to abide that day at his house. Which calling is further declared by the effi­cacie of it in his heart, and the events following. [Page 3] The efficacie; First, in his comming downe, and recei­ving him, amplified; 1. by his readinesse, hee made haste. 2. his joy, and chere­fulnesse, he received him joy­fully. Secondly, in his pro­fession to Christ of two acts, of two excellent vertues; First, of liberality, giving to the poore, inlarged by the quantitie, the halfe of his goods; Secondly, of justice in possessing men againe by restitution of that which hee had taken from them by false accusation, enlarged al­so by the measure fourefold. Both graced with a signe of confidence and constancie, his standing forth, the events following; First, in the mul­titude they all murmured at Christ for going in to a sin­ner [Page 4] to be his guest; Second­ly, in Christ, who testified of Zacheus that hee also was the son of Abraham, declared by the priviledge of Abrahams Children, salvation both to him and his house, with the circumstance of time, that day; Secondly, Christ justified his fact of going to Zacheus though a sinner, by his Office in two things, 1. seeking. 2. saving: decla­red further by the object: that which is lost applyed to Zacheus and his house, who were such before Christ sought and saved them.

And Iesus entred and passed through Iericho. Iericho was in the way as Iesus was to goe to Ierusalem, to offer himselfe to the death ap­pointed him there by his [Page 5] Father, and foretold by the Prophets, which hee in the Chapters before signified to his Disciples; and in his way he meets with this opportu­nitie at Iericho and some other before mentioned. Whence by the way, wee may observe: That the suf­ferings, and death of Christ, obser. 1. were voluntarie, he was offe­red because he would: it was not at the will and malice of his enemies, who yet doing what they could and what was sufficient▪ to kill, made themselves guiltie of his death. First, he could have hindered his passion, in re­spect of the course of things, which may appeare in that they that sought to kill him, even when he provoked thē, were by his divine power [Page 6] so bound, both hand and tongue, that they neither laid hands on him, nor said any thing to him, because his houre was not come, Ioh. 7. 26. 30. He escaped out of their hands, Luke 4. 29. 30. Iohn 8. 59. His words wrought so in the hearts of the officers when they were sent to fetch him, that they had no will to bring him that spake so as never man spake, Iohn 7. 45, 46. When the [...]ure was come, and the power of darkenesse, at that word, I am hee (meaning whom they sought to take to death) they went backe­ward, and fell to the ground, Iohn 18. 6. Hee saith to Peter that if he would bee delive­red, hee could obtaine of his Father more than twelve [Page 7] Legions of Angels: and we Mat. 26. 53. 2. King. 19. 35. reade of one Angell that in a night s [...]ote an hundred fourescore and five thou­sands, that became dead corpses. He saith, Ioh. 10. 18. that his life was so in his own power, that none could take it from him, if hee would resist.

Secondly, hee is said to powre out his soule unto death, which is more than simplie to dye; it is from his heart, and of his owne will to give himselfe to death, Isay. 53. 12. which appeares in his expression of a great desire to dye for mans salvation Luke 12. So How am I straitned, till it be accomplished! Which hee expressed also in his desire to eat the last Passover with [Page 8] his Disciples before his death, Luke. 22. 15. when he was upon the Crosse, at his time, of his owne will, when hee would conserve his bodily nature no longer in vigour, he bowed his head and gave up the ghost, dyed sooner than they that were crucified with him, and so soone, as Pilate not Marke 15. 44. knowing the mysterie, mar­veiled at it, as extraordinary; and the Centurion obser­ [...]ing his yeelding up the ghost instantly upon a lowde cry, concluded that surely hee was the sonne of God. There was some thing di­vine in him, for when men breath their last, commonly they utter either none or a very weake and low voyce.

[Page 9] Thirdly, hee died in love and obedience to his Father, laid downe his life, as he had received commandement of his Father, Iohn 10, 18. So his Father is said to deliver him to death for us all, Rom. 8, 32. First, ordaining his passion for mans salvation. Hee is said to have beene delivered by the determi­nate counsell and foreknow­ledge of God, Act. 2, 23. and Herod, Pilate, the gen­tiles and people of Israel, are said to do what his hand and counsell determined before to be done, Act. 4, 28. This way, in which God declared his wisedome, to bee just in the forgiving of sinnes, Rom. 3, 25, 26. And to set forth his bountifulnesse, love and mercie to man, in appoin­ting [Page 10] a satisfier for him, was ordained before the world unto our glory, 1 Cor. 2, 7. Secondly, & though as God hee delivered himselfe to death with the same will & action with his Father, yet as man his Father inspired the willingnesse and love, of which he yeelded himselfe to leath; for it was repugnant to his naturall will, where­by hee declared some desire to decline it, Abba, Father, Marke 14. 36. [...]l things are possible to thee, take away this cuppe from mee. Yet submitted him­selfe to his Fathers will ne­verthelesse, Not what I will, but what thou wilt. God so made him for a little time inferiour to the Angels for suffering of death, Heb. 2. 9. and that the world [Page 11] might see how hee loved his Father, and as hee comman­ded him so hee did; even went to meet the Prince of Iohn 14. 30, 31. the world comming to him, having nothing in him; and in this respect hee is called Gods servant, the Chosen of God, to raise up the tribes of Iacob, to restore the pre­served of Israel: to bee a light to the Gentiles, his sal­vation to the end of the earth, Isaya [...] 49. 6. In which service, hee employed him­selfe, and tooke the forme Phil. 2. 7, 9. of a servant, assumed our na­ture to unitie of person for the worke of the mediator­ship, and became obedient to the death, even the death of the crosse. According to the will of his Father, fulfill­ing the ceremoniall Law in [Page 12] his sacrifice, and the morall in fulfilling all righteous­nesse; by the which will of God wee are sanctified, through the offering of the body of Iesus Christ once for all, Heb. 10, 9, 10.

Fourthly, hee died of his owne love to man, Pro. 8, 31. Whose delights were with the sonnes of men; hee gave his life for his friends in the greatnesse of his love, Iohn, 15, 13. So his love is set before the gift of him­selfe for us, Gal. 2. 20. To wash us from our sinnes in his blood, to make us kings and Priests to our God, Revel. 1. 5. As his Father lo­ved him, and appointed him to be the mediator, in whom whosoever were received into favour, should bee re­ceived, [Page 13] and no otherwise: so hee loved us and gave him­selfe a ransome for us, that the Father might love us with the love wherewith he loved him, and that love also bee in us. Iohn. 17, 23, 24, 26.

It was expedient that his death should bee voluntary, First, for mans justification, that as by one mans disobedience many were made sinners, so by the obedience of one, many might bee righteous: as wee were sin­ners in Adam by imputation of his disobedience before wee had inherent sinne, so in Christ by faith wee might bee righteous, by imputati­on of his obedience, before wee have inherent righte­ousnesse: as sinne reigned un­to [Page 14] death even over thē that sinned not after the simili­tude of Adams transgressi­on, so grace may reigne through righteousnesse, by Iesus Christ, unto eternall life, Rom. 5, 14, 19, 21. Thus was Adam the figure of Christ. Thus was Christ Gods righteous servant in his obedience, righteous in himselfe, and the righte ousnesse of them that effe­ctually know him, Esay 53, 11.

Secondly, it was expedi ent for his sacrifice that his death should bee in obedi­ence, not onely for innocen­cie not to need to offer for himselfe as the priests of the Law did, Heb. 7, 26, 27. But because obedience with God is more than all burnt [Page 15] offering and sacrifice; this being the obedience of such a person, being the Sonne, hee learned obedience in the things which hee suffered. The Lord of the Law wil­lingly submitting himselfe to the Law, it did greatly please God: His sacrifice was a sweete smelling savour, Ephes. 5, 2. His father loved him because he laid downe Iohn 10. 17. his life for his sheepe, such as were given him of his Fa­ther.

Thirdly, it was meete al­so for his victory that his death should bee in obedi­ence and voluntary, that as death and the Divell who had the power of it, reigned by disobedience, so hee by obedience might overcome and tryumph, in his Crosse [Page 16] (where hee shewed obedi­ence) hee spoiled principa­lities Coloss. 2. and powers, disarmed them, and made a shew of them openly, and tryumph­ed over them; so they have no more power to accuse them that are in Christ, or to require them of Gods justice to punishment for their disobedience. Sinne is put out of authoritie, in the flesh of Christ, and the whole right of the Law full­filled in them that walke not after the flesh, but after the spirit, Rom. 8, 3, 4. Be­cause Christs obedience or righteousnesse which is reall and inherent in him, is so imputed to them as if they had done it themselves.

Which well knowne and Vse. digested, may be a great en­couragement [Page 17] to come to Christ for salvation, seeing hee gave himselfe so wil­lingly and with such great desire to death in obedience to his Fathers will, to save the world by him; and salva­ton being now preached in his name, how can wee say any thing to excuse our not receiving him and life with him, hee being straitned and pained with strong desire to shed his blood for reconci­liation betweene God and man, and he is now set forth unto us for propitiation through faith in his blood: let us abhorre flownesse of heart to beleeve in him, and with all boldnesse imbrace the benefit of Christ, Heb. 10, 22. Let him see in us the travell of his soule to his [Page 18] satisfaction, Esay, 53. 11. The affluence of burdened sinners to him to finde rest for their soules, is the fruite of his passion; the satisfying of his desire in it, the pro­spering of the good pleasure of God in his hand. Say with the Church, I am my be­loveds, seeing his desire is towards mee, because hee hath so freely loved mee when I was wholly turned a­way from him, and was his enemie; as in desire to save me to give himselfe for me, I resolve to yeeld up my selfe to him, Cant. 7, 10. This is the pleasure of Christ and his Church, that their bed is greene, Cant. 1, 16. that there is still an increase of faithfull ones. And this faith by which wee looke up [Page 19] to Christ for salvation, is the eye which so much doth affect him, as hee is no more his owne but theirs that so beleeve in him, Cant. 4. 9. If we could weigh this well that Christ is so delighted with our faith, by which as by our eye wee behold him as sent of God to save us, how should it make us to burne in desire to have this faith more and more, which is but one though it have di­verse degrees? Our faith in him is the end of the Gospell, as the end of his passi­on, and the end of it the sal­vation of our soules, 1 Peter, 1, 9.

Let this love of his, wher­by 2 Vse. hee willingly met his death for our salvation, move us to labour to know [Page 20] this love which passeth knowledge, Ephes. 3. 19. which as his banner is lifted up to gather his to him, al­lured by his love, Cant. 2. 4. and admiring it, to bee mo­ved to burne in our love to him, as the Church is said to be sicke of love, & the coales thereof to be coales of fire which hath a most vehe­ment flame, Cant. 8, 6. So possessed of the love of Christ that wee bee wholly to him, 2 Cor. 5, 14.

And so know this love not onely as our motive to love him, but our patterne to love such as hee com­mends to our love: so is his commandement that wee love one another as he hath loved us, Iohn 13: His love to us is as his fathers to him, [Page 21] purely gracious, as his father received not of him, but gave to him, so hee recei­ved not first of us to love us for our love, but when there was nothing to incline him towards us to bee conside­red in us, he loved us & gave us even himselfe. Thus let our love bee to others, not first because wee receive of them, but freely of goodnes put into us by the Spirit of Christ, inclined to p [...] ­cure their good.

Let it direct our obedi­ence 3. Vse. unto God, unto Christ, that it be of a ready minde, though in difficult things, and such as our nature right­ly would decline, yet deny­ing our selves, we submit to him that is the Lord of our life and death, as he submit­ted [Page 22] to his Father. As Peter stretching forth his hands to bee bound and led to death by others, in respect of his naturall will, is said to bee led whither hee would not, Iohn 21. 18. yet of obedience and feare of God, choosing death for the safetie of Christs cause, to glorifie God by his confession of the truth: thus is the obedience more glorious, being perfor­med by grace against relu­ctation of nature: Yet where Caut. there is reluctation of cor­rupt nature, the excellency of obedience is lesse, though grace get the victory; for to the performance of the Law it is required that a man shall not lust, have no motion bee it never so small contrary to Gods Law. The [Page 23] perfection of that which is good, is when there is not so much as concupiscence of sinne in a man: if there bee never so little a motion step ping aside from the love of God, and from his obedi­ence in love, it is evidently a breach of the Law; our Saviour had no manner of corruption in him to wrestle or strive against the will of God.

Iericho was singularly sub­jected to the malediction of God, so as whosoever should rebuild it (God ha­ving Iosh. 6. 26. destroyed it) should be judged with the death of his eldest sonne in laying the [Page 24] foundation, and of his youngest in his hanging up the gates of it; which curse tooke hold of one Hiel a 1 King. 16. 34. Bethelite in the dayes of A [...] ­hab, who presuming to build it againe, was condemned of madnesse in provoking God, by the death of his progenie, his eldest sonne Abiram at his laying the foundation of it: and his youngest sonne Segub in his hanging up of the gates of it.

It was the first Citty that the Israelites tooke after their passage ouer Ioden, and that by speciall miracle, in the falling downe of the walles by the blast of Rams­hornes, and dejection of the hearts of the inhabitants: therefore as a first fruits [Page 25] with the whole spoyle of it, was cōs [...]rated to the Lord. Secondly, and the severitie used against it, might strike a terror into other Citties that would not yeeld them­selves. Thirdly, to bee a me­moriall of Gods power in making such a Citty for walls so defenced, by an easie and unlikelie way to bee a ruinous heape; with incou­ragement to his people to undertake hard things at his appointment, and to ex­cite their thankefulnesse for victory and possession of all which they obtained.

That this cursed Cittie Obs. 2, yeelds some to bee heires of blessing, wee may gather, that place is no let to Gods calling, his election shall be executed in due time wher­soever [Page 26] his people bee, they bee neither all in one peo­ple, Revel. 7, 9. nor in one place, but dispersed and scat­tered abroad, Iohn 11, 52. but they are Gods Children by predestination to the ad­option in Christ, and the Lord that knowes who bee his will weale them out by his calling & select them out of the world, how vile soever the place of their aboade [...] Bethsaida was a wick­ [...] [...] and for impeniten­cie and rebellion worse than Tyrus and Sdon which were infamous for impiety, pride, luxurie and other vices, Mat. 11, 21. Yet yeelded three to Christs kingdome, and they also Apostles. Phillip whom Christ going forth into Galilce called im­mediatly [Page 27] to follow him, is said of bee at Bethsaida, the Iohn 12. 21 Cittie of Andrew and Peter, Iohn 1, 43, 44.

Samaria was justly hate­full to the Iewes, not as Gen­tiles and the dregges of di­verse nations, a mungrill people onely, but for cor­ruption of religion & impi­ous confusion: the Children of the Captivitie having li­bertie to build the house of God, would not admit them Ezra 4. 2, 3, 4, 5. to build with them when they offered it, because they counted them Gentiles and some Apostaticall cor­rupters of the true religi­on, that had nothing to doe in the worke; and they de­clared themselves after to bee enemies hindering the worke all they could. The [Page 28] woman whom Christ con­verted Iohn 4. 9. at the Well, said, not without some insulting and contempt, The Iewes have no dealing with the Samari­tans: and some malicious Iewes when they would bavespit fire in the face of Christ, and knew not what to say bad inough, call him in reproach as a detestable man Samaritan, Iohn 8, 48.

Yet the Citty Sychar in [...] Country yeelded ma­ny Iohn 4. 40. 41. beleevers to Christ, who shewed their love to him, intreating him to tarry with them, to whom hee conde­scended for two dayes. And that one who of ten Lepers that were healed, alone re­turned to give thankes, was a Samaritan, Luke 17, 16.

Paul upon his calling to Gal. 1. 17. [Page 29] Christianity and Apostle­ship, began his worke in A­rabia, among a savage and wilde people, living by robbing of passengers, of whom in common reason there was little hope, Ier. 3, 2.

First, Gods counsell that Reason 1. hee hath taken of them can­not bee disappointed, his decrees will bring forth; Christ will bring his, and they shall heare his vovce Iohn, 10, 16. he must reigne in the midst of his enemies, and takes away the male­diction for sinne to make men that beleeve in him Children of blessing.

It is to the glory, both of 2. the power of God in pul­ling them (as it were) out of hell; and his goodnesse in [Page 30] such an excellent and me­morable benefit, to exalt them to such dignitie from such depth of dishonour.

It may encourage the servants of God to be doing 1. Vse. his workes in any place where hee sends them, though he doe not tell them as he did Paul, what a mul­titude hee hath of his peo­ple Act. 18. 10. (concerning election) that hee will have called by their labours there. Yet the [...] of peace will finde out the sonnes of peace in what house so ever they bee, and the doctrine of peace shall bee effectuall in them by his blessing that sends them; and where it is not received yet their peace shall returne to them, the peace of a good conscience in the faithfull [Page 31] performance of their dutie Luke, 10, 5, 6.

It may stay prejudice, 2. whereby men forestal them­selves against the report of good persons, and sticke to acknowledge the truth by hard conceit of the place. This prejudice of the vile­nesse and ignoblenesse of place hindred the credit of Philips report of Christ in the heart of Nathaniel, in that hee said hee was of Na­zareth, whence was that voice of doubt and diffi­dence, Can there any good thing come out of Naza­reth? Nichodemus alledg­ing the Law in Christs de­fence as requiring an order­ly proceeding, is flou [...]ed with Galilec in contempt of the place, it was not knowen [Page 32] that ever Galilee a Prophet, and can it yeeld the Messiah? Its poore reasoning for such learned men, It is not knowne to have sent forth a Prophet, therefore it cannot for ever; thus hurtfull is pre­judice of place.

It may bee most effe­ctuall consolation to such as God hath called in such places, that neither the sinnes of the place where they lived, nor their owne [...] in which they lived, could hinder the love of God to shew them mercie in calling them: if God so loved them being enemies, what shall separate them from his love beeing recon­ciled? Rom. 5, 10. & 8. 39. They may bee assured that place shall not hinder their [Page 33] acceptance in their fearing God and working righte­ousnesse, Act. 10, 35. Yea it addes some thing to the honour of religiousnesse, that is maintained in most wicked places where Gods providence assignes to men their habitations: Revel. 2, 13. I know where thou dwellest, even where Satan hath his throne; where the governement was for the Devill, the governers car [...] by his impulsion to idolatrie and all evill, there to keepe faith and good Conscience is praise, the goodnesse am­plified by the infamy of the place. As on the contrary it agg [...]avates wickednesse that it is done in a land of up­rightnesse, Esay 26, 10. In every place and in all things, [Page 34] all men should doe rightly; but among the Saints, and in a holy place where the Lords presence, majestie and high hand is manifested in a speciall sort, to doe wicked­ly adds much to the sinfull­nesse.

And behold, &c. This Verse 2. Particle of demonstrating usually implies two things, 1. The certaintie of the matter as if our eyes saw it. [...] and worthy our attenti­on: referred to the storie, it leads us to this observation, [...]bser. 1. that the worke of God in the conversion of such a sinner is to be observed. Verily all the workes of the Lord Psal. 111 2. are great, & are to be sought out of all that have pleasure therein, are knowne of them which are delighted in the [Page 35] consideration of them. Eve­ry thing that hee hath done is beautifull and glorious, in all his workes there shi­neth forth a marveilous brightnesse, compelling the minds of men that doe be­hold them to give him glo­ry and honour, that gracious and mercifull Lord hath ap­pointed for us a solemne [...]. memory of his benefits. They array him with beau­tie and glory, they decke him with excellencie and sublimitie Iob. 40, 5. In crea­tion hee is wonderfull unto astonishment, Psal. 8, 1. Psal. 139. 14. In providence past our finding out, yet every thing beautifull in his time: but when wee doe looke up­on his worke, we do behold it only as it were a farre off, [Page 36] as distance diminisheth the appearance of things, be­cause our eyesight reacheth not so farre; which wee have experience of in the Sunne, which to us seemes as if it were not aboue two foote broad, yet they which are ac­quainted with secrets of na­ture, shew that it is much greater thā the whole earth. But wee should intend our ability to looke so farre into [...] as to magnifie them, [...] wee are called upon to remember this, Iob, 36, 24 25. In the worke of God be­stowed upon sinners we are to magnifie the exceeding greatnesse of Gods power; as in raising the dead, Ephe. 1, 19: his abundant grace and love; as the Churches glorified God for Paul that [Page 37] preached the faith which he had destroyed.

It may be a helpe to faith, a cure of diffidence, armour against temptatiō, to behold and wisely to consider Gods great love and mercie in re­ceiving great sinners, cause­ing them to come to him: there may bee seene▪ that which was impossible with men to bee possible with God, and conceive hope we must by such patternes [...] Gods long suffering, 1 Tim. 1. 16. In such great Cures God; doth like Physicians, who to invite the diseased to come to them with hope, shew some example of their art and skill in the perfect curation of some desperate­ly weake and sicke. So God setts such sinners in heale­ing [Page 38] of them and saving them before others to the end of the world, that be­holding the rich grace and abounding mercie bestow­ed upon them, they may not despaire but hope to finde like mercie, seeing possibili­tie of Cure, notwithstanding the greatnesse and number of their sinnes with the greatest strength of corrup­tion. David healed saith it shall embolden others to come unto God for safetie, taking the opportunity of time when he may be found Psal. 32. 6.

Which may serve to Vse. correct our dullness and negligence in beholding the workes of God, and stirres us up to give our selves to observe the vertues of God [Page 39] in them, as his wisedome, power, goodnesse, mercie &c. Psal. 107, 42. Let them [...]t are of upright▪ judg­ment behold and marke the testimonies of Gods provi­dence, and take great plea­sure thereof: but contrari­wise, let all the wicked be­ing convicted stoppe their mouth, verse, 43. Who is wise according to God, that hee may with understand­ing observe both dili [...] and deepely these great and excellent matters which the Lord worketh? It is a com­plaint of the smallnesse of the number of wise men, that with earnest considera­tion behold Gods workes, and sheweth withall that by reason of the excellencie of them a man had neede to [Page 40] imploy all the power of his body and mind to the com­prehension thereof.

A man may in the con­verted from great sinnes, see such expressions of love and thankefullnesse, such rare humilitie, such labours of Christ, that may humble him, and shame him, to see how hee is cast behinde. Seest thou this woman? Luke, 7. 44.

There was a man named Zacheus. This makes for the certaintie of the story that the name of the person is set downe; it may bee also for honour, as Christ is said to call him by his name, Zache­us come downe, for to day I must abide at thine house, hee speakes to him as fami­liarly knowne. It is said of [Page 41] Christ the good sheepheard, that hee calls his owne sheepe by name Iohn, 10. 3. which declares his particu­lar care of them. Some hee mentions by name long be­fore they be, that it may be knowne hee is the Lord; as hee saith to Cyrus, Esay 45, 3. So hee declared his divi­nity in naming Iosiah long before hee was in be­ing, to reforme religion, 1 Kings 13, 2. and to exec [...] his judgment upon idola­ters, promising and threat­ning what pleaseth him, and in his owne time perform­ing it: he calls some by name as choosing out of the num­ber of other men, and make­ing them eximious of his meere grace, as hee saith to Moses, Exod. 33, 12, 17. It [Page 42] pleaseth him to honour some by leaving upon re­cord their grace and the workes of it in divine storie: thus Heb. 11, 2. by saith our elders obtained a good re­port, not onely were they approved of God but testi­fied of in his word that they pleased him, and though this honour cannot now bee looked for, yet a blessed me­moriall is still a reward of a fruitefull faith, Proverbs 10, 7. Their remembrance shall bee acceptable, ho­nourable and everlasting, Psal. 112, 6. Esay, 65, 15.

But Zacheus his sinne is Obiect. mentioned in his story and so of others, is not the staine of that enough to hinder the honour of his name?

God forgiving their Sol. [Page 43] sinnes, takes away their re­buke; their sinnes are not mentioned with imputati­on, their repentance and workes testifying thereof, are so considered with them that they are no more to their discredit in the hearts of good men specially, but their cōscience yeelds them approbation for their re­pentance and fruites of it, and they are honourable Esay 43. And if it were that all mens deedes should bee knowne to every one in the day of judgement both good and evill, whether the judgement bee vocall or mentall; yet their faith and repentance being knowne with their sinnes, would speake for them to the con­viction and confusion of un­beleevers [Page 44] and impenitent sinners.

Which was the chiefe among the Publicans. Publicans were such as served the Ro­manes, buying in great, and gathering the Emperours tribute of the Iewes subject­ed to him: they had diverse societies, and diverse Mai­sters over them, it seemes Zacheus was chiefe of the societie that met at Ieri­ [...].

It is not mentioned how he came to that greatnesse, but it seemes he was of wit­ty invention to finde out wayes to obtaine his owne ends; wise after the world, and such not straitned in their conscience, may (God permitting) raise themselves to greater dignity and e­state [Page 45] than plaine and downe right honest men: As a cage is full of birds, so are their houses full of deceit, there­fore are they become great, Ier. 5. 27. Antiochus a vile person, when they gave him not the honour of the king­dome, obtained it by flatte­ries and working deceitful­ly, became strong with a small people, to doe that which his Fathers and his Fathers Fathers had done, Dan. 11, 21, 23, 24. Frauds & illarts so succeed sometimes by the providence of God, that the god­ly are astonished, and some of them sollicited to de­fection, till they go into the sanctuary of God, and learne what is the end of such men that hold fast their sinne.

[Page 46] It is certaine that great­nesse and goodnesse are se­parable, iniquitie may serve a mans turne to lift him up, though it can give no firme and stable setling, Prou. 12, 3. A man cannot be stablished by iniquity.

And hee was rich. The men­tion of his riches in his calling, occasions this note, that riches hinder not from comming to Christ, when God will put forth his pow­er to call men to him: though our Saviour saith that they are hardly saved that are rich, and with men it is impossible, easier for a Ca­mell to goe through the eye of a needle, yet hee saith it is possible with God, conversion is a worke of his omnipotencie, Ephes. [Page 47] 1, 19, 20. above all facultie Dis [...]nt di [...]ites [...]on in fa­ [...] crimen [...]ar [...]re, sed in ijs qui [...] [...]esciant fac [...]ta­tibu [...]. Amb. of nature, and having such impediment of corruption and sinne as no power but almightie can remove, to which nothing can bee too hard: he can make a Cam­mell goe through the eye of a necle, dilating the eye, or attenuating the body of the cammell.

The Apostles negative, not many mighty or noble or wise after this world, [...] mits an affirmative, some such are called, and imply­eth that even of the best ranke in the world some should submit them selves to Christ, 1 Cor. 1, 26. David saith, The fat of the earth shall eate and worship, as well as the leane and poore that are ready to dye, whose [Page 48] life was thought past recove­ry, Psal. 22, 29. Iames calls not onely the poore man to rejoyce in God, exalting him by his calling him to high dignity, but the rich man also whose minde the Lord makes low and hum­ble, Iam. [...], 9, 10.

Yet its true, that riches are by abuse through the corruption of man, occasion of damnation to many: The Luke 6. [...]24. woe of our Saviour to the rich, and the calling of them to weepe and howle for Iam. 5. 1. their miseries to come up­on them, declare it.

First, they become hinderers of their answere to God calling them. The do­ctrine of Christ, that no Luke 16. 13. 14. man could serve God and riches, though hee said not, [Page 49] no man can serve God and bee rich, yet they that heard it and were covetous, deri­ded, shewing the common judgement of covetous per­sons to bee against Christ therein. Let ministers studie never so painefully, preach never so diligently, exhort never so earnestly, unlesse God put forth his power, mens hearts will go after their covetousnesse, Ezech. 33, 33. Some that seeme halfe willing to accept of the gracious invitation of God, and with the rich ru­ler, would do something to obtaine eternall life, yet have their desires to heaven overruled by the desires of the world which are strong­er in them, Mat. 19, 16, 22. Luke, 14, 18. Mat. 22, 5. [Page 50] Indeed making light of the divine calling in respect of the things present: and some having in some sort sub­mitted themselves to the Gospell unto a kind of dis­position towards grace, a beginning of the worke of the word in them towards conversion, by deceitfull­nesse of riches choke all, and it never comes to any ripe­nesse, Math. 13, 22.

Secondly, some in getting [...] seeke death, Prou. 21, 6. Treasures gathered by a de­ceitfull tongue, are vanitie tossed too and fro, of those that seeke death. Though death bee not the intent of the agent, it is the end of the action. When men will bee rich they make haste to it, and cannot bee innocent, [Page 51] Prov. 28, 20. They fall into temptation, are overcome of it, and into a snare where­in the Divell holds them fast, that no inferior power but the power of Almighty God can get them out. And into many not onely foolish but pernicious lusts, not on­ly keepeing no measure in desire nor respect of their person, state and dignitie; but so mad and furious is the lust, that they ru [...]e themselves both into tem­porall and eternall dangers, drowned in destruction and perdition 1 Tim. 6, 9. it is a mother sin the root of all e­vill: they have swarmes of sins in them, as idolatry Eph. 5, 5. making sufficiencie of things his trust, & his joy, as the rich man that called his [Page 52] soule to ease and pleasures Luke 12. 19. because hee had enough for many yeares. Iob standing upon his integritie by the grace of God, protests a­gainst confidence in the wedge of gold, and rejoy­cing in the greatnesse of his substance, Iob 31. 24, 25. and in serving riches as his Lord, so as God hath no ser­vice of him: his utmost scope is riches, so it is the God he [...]. Iames calls them [...]ulterers, and adulteresses Iam. 4, 4. setting their love upon this world they breake covenant of wedlocke with God, and set up another in their hearts so as they have not the love of God in them 1 Iohn, 2, 21. As a wife that doth her husband some ser­vice outwardly, but her [Page 53] heart is after other lovers, so is their service to God without heart, which is exercised with covetous practises, 2 Pet. 2, 14. even Sabbath day and all, Amos 8, 5. even in Sermon times Ezech, 33, 33, they sticke not at fraud, and overreach­ing, nor oppression, Iam. 5. 4. Hab. 2, 12: To increase that which is not theirs, and to lade themselves with thicke clay, so greedy that for a small gaine they will transgresse, Prou. 28, 21. And hire out their tongues for vile uses, even to slay soules that should not dye, and give life to soules that should not live, Ezech. 13, 19. making merchandise of the soules of men through Revel. 18. 13. covetousnesse, 2, Pet. 2. 3. [Page 54] some erre from the faith, leave the right which they 1 Tim. 6. 10. 2. Pet. 2. 15. have seene, to goe astray, and pearce themselves through with many sor­rowes, which rise from dif­fidence and distrustfull thoughts of God, conscience of sinnes, a most unwel­come and unsavourie fore­tast of their punishments in hell, into which they doe plunge themselves by deceit [...] [...]ages, Iude verse. 11. thus [...] seeke death in getting them.

Thirdly, there is hurt to the possessors of riches in an unlawfull and sordid keepe­ing of them, Eccles. 5, 13. The curse of sparing more than is meete, that is, when they spare that which they should give, either to the [Page 55] poore for refreshing of their bowels, or to the prea­chers of the Gospell, to be helpers to the truth; or to the magistrates in recom­pence of their ministring under God for their wealth &c. is not onely poverty but that with imputation of the sinne, so as they shall have judgement mercilesse Iam. 2, because they shew­ed no mercie. The Law stands in force against unjust persons. It is reckoned a­mong the sinnes that made the house of Iacob to fall, their Land was full of silver and gold, and there was no end of their treasures, Esay, 2, 7. Both because they like the heathen had a dam­nable confidence in their abundance, and such wicked [Page 56] covetousnesse, as their hearts were so set upon their riches that they had no care of the poore or o­ther good workes where­unto they should have beene applied. Iames holds rich men in a terrible ex­pectation of vengeance for the hording up of their ri­ches so as they corrupt, their garments are moth-eaten, their silver and gold is can­kered, the rust of them shall bee a witnesse against them and eate their flesh as it were fire: their consciences shall torment them with the memorie of their inhuma­nity, in keepeing by them unprofitablie the creatures appointed by God unto mans use; and so they have heaped treasure for the last [Page 57] day, provided unto the last day of their life how long soever, neither sensible of Gods providence nor of the uncertaintie of their life, they heape up wrath against the day of wrath, Iames, 5, 3.

Fourthly, riches also fur­ther the damnation of some in spending upon inordinate lusts; some in a carnall zeale spend much upon false wor­ship and false worshippers, Ezech. 16, 17. Hos. 10, 1.

Some on fleshly lust, and lifes pride, which is not one­ly damnable but damning, when men make it the scope, and utmost end of their life. 2 Peter. 2, 13. They shall receive the reward of un­righteousnesse, as they that count it pleasure to riot in [Page 58] the day time, Sporting them­selues with their owne decei­vings: Counting their feli­citie to bee in pleasures of the senses, they regard not the time and judgment af­ter this life. As it is said of the rich man, who being dead was in hell torments, that hee in his life time had his good things, purple and fine linnen, and sumptuous fare every day. Luke, 16, 25. [...], remember that thou in thy life time receivedst thy good things. The cause of his tor­ment was not that he re­ceived good things in his life time, for so Abraham that is brought in speaking to him, had done, but the force lyeth in the pronoune thy. Things with him the onely good, such as hee [Page 59] made his full receit and whole portion, though hee were a Iew the sonne of A­braham, had Moses and the Prophets inviting him to the studie of eternall life, he regarded it not, this con­demnes him. The Apostle joynes these two together, whose end is damnation, whose God is their belly, Phil. 3. 19. who mind earthly things. As our Saviour concludes from the disposition and end of that rich man who put his happinesse in his a­bundance, Luke, 12, 21. So is hee that layeth up trea­sure for himselfe, and is not rich towards God. He trea­sureth for himselfe who without any respect to God gets riches, as hee that said to his soule, Thou hast e­enough [Page 60] layed up for many yeares, respecting himselfe onely and staying upon his sufficiency in himselfe with­out God: hee is rich in God, who depending on the pro­vidence of God is given to such good workes as God prescribes, laying up a good foundation for time to come that hee may obtaine eternall life.

Some abuse their wealth to pride▪ and rebellion a­gainst God. Ier. 2, 31. Wee are Lords, wee will come no more unto thee: And to try their strength in doing hurt to men, the more in purse the greater in tryānie, boasting themselves that they can doe mischiefe, tru­sting in the multitude of their riches, Psal. 52, 1, 7. [Page 61] hyring men with feilds and 1 Sam. 22. 7. vineyards to ungodly practi­ses, or hindering them from godly courses, and so draw to the earth such as seemed starrs in heaven, and many to winne the world loose their soules, so as there can be no redemption for them. Thus may they be called thornes because men are so hamperd in them that they cannot bee gotten out, and wicked riches are occasiō of much wickednesse; they that have them speake roughly, and are wise in their owne eyes, conceited of their owne courses too highly, but their woo is, they have re­received their consolation. But riches of themselves, of their nature damne not; as povertie of it selfe saves [Page 62] not, First, for they are the Lords, 1 Chron. 29, 11. All in the Heavens and in the earth is his, hee hath right unto and right in them, both property and possession is his. These are many times severed in men; some have right to a thing, but not possession and power over it, because kept out by a strong hand of such as covet fiolds and take them by violence, who get power over, and possession of that which they have no right to. But in God both right, title, and just possession meet, and extend unto all things be­cause hee made all, Psal. 24, 1, 2. And it appeares when men are so gracelesse as to derive his title to others, bee they Idols or men, hee [Page 63] often strips them of them, Ezech. 16, 17 &c. Hos. 2, 8, 9. And when men unjustly either by fraud or force take them from such as have them of him, he will pursue his right against the wrong doer, & take vengeance up­on the unjust person who hath wronged not onely man but God, Prov.

Secondly, It is Gods bles­sing that makes rich, and he addes no sorrow with it, Prov. 10, 22. So farre as hee gives it, it is as if it were powred upon them while they sleepe, while Psal. 127. 2. they with rest of soule com­mit themselves to him. He giveth power to gather ri­ches, Deut. 8.

Hee orders and disposeth of the travell of the sinner, [Page 64] who gathereth and heapeth up to give to them that are Eccles. 2. 26. good before God, Iob 27, 17. Prou. 28, 8.

Thirdly, God hath given grace and riches, riches as reward of the use of grace to his glory. Godlynesse hath the promise of this present life. Abraham very rich by Gods blessing, in flockes, and heards, and sil­ver, and gold &c. Gen. 24, 35, is also the Father of the faithfull; they that dyed in faith are said to bee carried into his bosome, and to sit at table with him in the kingdome of heaven, Mat. 8, 11. Iob matchlesse for wealth and greatnesse in all the East, and for pietie in all the earth in his time, Iob 1, 3, 8. David after Gods owne [Page 65] heart, and full of riches at his death, 1 Chro. 29, 28. Solomon a penman of the ho­ly Ghost, therefore a holy man of God, 2 Peter 1, 21. a Prophet, therefore to bee seene in the Kingdome of Luke 13. 28. God with all the Prophets, excelled all the Kings of the earth as in wisedome so in riches, 2 Chro. 9, 22. Iehosa­phat had riches in aboun­dance, his heart also was lift 2 Chro. 17. 5. up in the wayes of the Lord to do more boldly for the puritie of Gods worship than Asa his father, though a man of a perfect heart had done before him; so a man excellently rich may also be excellently good.

Fourthly, riches (though they bee no causes of hea­ven, it is neither the lawfull [Page 66] use of them, nor the end pro­pounded to them yet) by a gracious use of them may further a mans account in good fruits and labours of love, which God will not Heb. 6. 10. forget being done in his name, Philip. 4, 17. There­fore is our Saviours exhor­tation, that with the riches of unrighteousnesse (so cal­led because they passe easi­ly from the right owners to unjust possessors, as from the Maister to the Steward, and after to the Maisters debters, both which were usurpers) wee make our selves friends for the hea­venly life when this failes. We neede onely the friend­ship of God in Christ; but the good workes done in God, will give friendly [Page 67] Testimony to our consci­ences that wee have not be­leeved in vaine, our faith working by love: and shall of the free grace of God (whose gift eternall life is by Iesus Christ) bee recko­ned unto our reward, as done to himselfe, especial­ly when wee preferre the household of faith, and deale more plentifully with them as belonging to Christ. So the rich in this world, rich in good workes, gladly distributing doe lay up a good foundation a­gainst the time to come; no cause of eternall life to them, which in opposition to uncertaine riches is called a good foundation, but a helpe to their assurance, and some proppe to their hope [Page 68] of life, as an evidence of a true faith in Christ Iesus, the end of which is salvati­on.

Riches in a good man fur­ther Divi [...]ia ut [...] ­dimenta improbi [...], it [...] b [...]i [...] sunt ad­jumenta virtu [...]io. A [...]b. the exercise and mani­festation of grace: The crowne of the wise is their riches, they prove an orna­ment to the right users, get them honour in their wise disposing of them, doing many good workes by the meanes of them. Abrahams and Lots hospitalitie had not beene so famous, nor Da­vids and his Princes offe­ring to the building of the Temple so liberally, 1 Cron. 29, 4, 7, 8. It may be ma­ny other could say with Da­vid, I have set my affection to the house of my God; but coulde not by such [Page 69] gifts expresse their affecti­on, as hee did, both in that which hee dedicated of the 2 Sam. 7. 11. spoyle of the nations which hee subdued, and of his owne proper goods over & above, 1 Chron. 29, 3. The Centurions, one in build­ing a Synagogue, th'other in giving much almes, de­clared their pietie and Cha­ritie: and others that have their praise in the Scrip­tures for feeding persecu­ted Prophets, as Obadia [...]; for ministring to the mainte­nance of Preachers that o­therwise preached freely to the gentiles, and refreshed the Saints bowells, as Gaius: 3 Iohn 6, 7. this others could not shew forth so, not having such [...]vealth, though the habituall [...]race bee in their hearts, as [Page 70] 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 Io [...]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 [Page 71] 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. Iob 29. 11. 22. 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 [Page 72] 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, Vse. 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 Marke 15. 43. honourable counseller, and rich, and a Disciple of Christ, Math. 27, 57. It is said of Tyr [...] that her riches should bee; [...], holinesse to the Lord; Secondly, for such as dwell before the [Page 73] 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 [Page 74] 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. [Page 75] 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 hear [...], 2 King. 14. 3. 2 Chron. 25. 2. So for de­sires, Paul desires Salvation, [Page 76] 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 Luke 3. 8, 9, 11. 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 [Page 77] 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 [Page 78] 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 1. Obs. 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 contēptible beginings he brought it forth [Page 79] 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, [Page 80] 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 in­ [...]ulgence and mercie: 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, [Page 81] 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 Rom. 8. 26, 27. 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 [Page 82] 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 [Page 83] 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 [Page 84] with further scope than they presently understand. The Disciples of Christ, much people that were Mat. 21. 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 [Page 85] 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 [Page 86] by internall [...]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 1. Vse. unto good, though you perceive not where they shall end, yet attend Gods worke [...] 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 [Page 87] 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 [Page 88] 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. [Page 89] 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 Quest. 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, Ans. 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 [Page 90] 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 [Page 91] 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 men (that had faith in him) their [...]sinnes: with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things, not alto­gether without some spar­kles of grace, and seed of pietie.

The Spirit of God works in us so sometimes, that we our selves seeme to bee au­thors of the fact. Of him­selfe it could not bee, seeing it tended unto, and ended in his blessed change from the state of sinne to the state of grace, his passing [Page 92] from damnation to salvati­on; it was some beginning of his rising out of sinne, which argueth the worke of God, in three respects. 1. In taking away the deformity of the soule by the staine of sinne, & restoring the come­linesse and beautie of grace. 2. In setting the will ordi­nately in subjection to God, restoring the good of nature in beginnings which sinne had corrupted and destroy­ed, the whole nature remai­ning inordinate thereby. 3. In taking away the guilt of sinne, whereby man was subject to eternall damnati­on. All which and every of them is Gods worke, giving into the mind a light of grace, into the will a new quality, whereby it is [Page 93] sweetly moved and readily to the obtaining of the eter­nall good, drawing the will to him: and none but God against whom the offence is committed, can remit the guilt and punishment of sinne. There is great diffe­rence betweene the ceasing from the act of some sinne, and rising out of sinne, which is to repaire man unto those things which hee lost by sinning. [...] ur [...] gra­tia prae­ven [...]em, in quan­tum ipsā volunta­tem facit bonam & ide [...] prae [...] venit, quia non est a li [...]ero arbitrio, sed infun­ditur ab [...]so Deo.

Preventing grace is not common to all, but it is pro­per and peculiar to the elect in whom God workes the will to spirituall and eter­nall good; it doth not expect mans will, neither doth mans will call to it, but it prevents it by preparing it that it wills good, and helps [Page 94] it being prepared that it may performe it: it was a will before, but not a good and right will. Not onely the will of man is not suf­ficient if the grace of God bee wanting; for so it might bee said on th'other side, the grace of God sufficeth not if our will bee not, wee must give the whole to God.

Preventing grace is faith Magist. sent. [...]. 2. dist. 20. D. with love. The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne, and prepared, and that benefit is the faith of Christ: so the will is healed, the Spirit of God being au­thor, and so disposed that it actually wills and indevours what God commands.

[Page 95] Faith is in him which wil­leth to beleeve, whose good will it prevents, not in time, but in cause and nature. There is a beginning of faith, a good thought of be­leeving which is of God on­ly, wee being not sufficient of our selves unto it, 2 Cor. 3, 5. Which is not meant of any thought whatsoever, but of a thought of belee­ving or right living which affects the will. It signifi­eth not simply to apprehend something in our mind. But with deliberate judg­ment of reason and affection of the will about the thing apprehended, as Philip. 4. 8. If there bee any vertue, if there bee any praise, thinke on these things.

Our conversion is descri­bed [Page 96] by our knowledge of God, Gal. 4, 9. and first receiving light, Heb. 10, 32. But it is such a know­ledge of him as hee gives in the face of Iesus Christ, unto some measure of faith, drawing us to him to seeke reconciliation & remissi­on sins, and is an effect of his knowledge of us. As the Apostle adds by way of Correction, or rather are knowen of God: if any man love God the same is knowne of him, as hee saith in another place; received of him, Rom. 14, 3. Hee is 1 Cor. 8. 3. knowne with approbation, and drawne to God.

So it might bee in Zache­us, such beginning of faith as is in a good thought, in some knowledge of God in [Page 97] Christ with some love, and could not for the preasse, be­cause hee was little of sta­ture, Thus it falls out to men of good desires some­time, that their hope is de­ferred and the satisfying of their desires suspended some way or other. M [...]tha and Mary desired the healing of their sicke brother, to pre­vent his death, sent to Ie­sus about it; hee deferred their desire till he was dead, buried and stunke, that hee might worke a greater mi­racle in raising him from death to life, for Gods glo­ry and the confirmation of the faith of his Disciples; this may bee one stay, more glory to God, good to men, Iohn 11, 4, 15. So was Iairus his desire of the healing of [Page 98] his daughter, deferred, and hee disswaded from trou­bling Christ any further as counting it hopelesse, for now she was dead; onely Christ excites his hope of the life of his daughter, Luke 8, 42, 49, 50. Some­times men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling, as the two blind men desi­ring mercie of Christ to re­ceive their sight, were re­buked by the multitude that went before, because Math. 20. 30. 31. they should hold their peace. They that brought their Children to Christ with desire of his blessing, Marke 10. 3. were a little stopped by his Disciples. Sometimes a man hath impediments and [Page 99] lets from himselfe, as Za­cheus from his low stature that could not looke over the multitude that were a­bout Christ: it may bee his faith is not such as God will have it before hee receive what hee desires, if it bee of a good thing to bee done by himselfe. When hee hath a good will and desire, the flesh hath another will a­gainst it that hee cannot per­forme his purpose and desire til he get more strength. There is a remainder of Originall sinne that so be­setts good men that they cannot runne the race of godlynesse as they desire, Heb. 12. 1. till they cast it away that the comfort is most in this strife to doe it, in the wil­lingnesse of the spirit, [Page 100] hindered by the flesh. Matthew, 26 Chapter, verse 4. Satan is a great hin­derer of good desires, as the Apostle saith in his owne case, in desire to see the Thessalon [...]ans, from whom he was taken for a short time, in presence not in heart: and indevouring it with great desire. Hee would have come once againe, but Satan hindred it, 1 Thess. 2, 17, 18. How hee hindered [...]s not expressed, whether by tempests of the aire, or by the tribulation of the per­secuting tyrants, or lying in wait for him in the way to kill him, or by sicknesse: but it is cleare hee hindered his good desire and inde­vour to come to them for confirmation of their faith. [Page 101] Hee assirmes the decree of his will to it, and his prepa­ration to accomplish it once and againe; and in that hee was hindred, the inward act of the will the Divell cannot discerne or hinder so, as the outward act of the body, as to preach the Gos­pell, &c. The Divell and his angels are noted to hold in their hāds the foure winds of the earth, that the winde should not blow upon the earth or the sea or on any tree; which signifieth the 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, [Page 102] 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 [Page 103] 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 Vse. 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 [Page 104] 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 [Page 105] 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 whē 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 [...]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 [Page 106] 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 [Page 107] and with pure af [...]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 [Page 108] 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 [Page 109] let: whereby it appeares that crosse successe in exe­cution, proves not infalli­ble unlawfullnesse of inten­tion.

And hee ranne before, and Verse 4. 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 1. Obs. affections, they are not quelled by lets. They ra­ther increase by hinderan­ces, and grow more fervent [Page 110] by opposition. Elihu held with reverence of his elders from speaking as hee de­sired, and saw meete and needefull unto Iob, at length Iob. 32, 6. 18, 19. 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 [Page 111] 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 [Page 112] 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, [Page 113] 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. [...]8. Paul pulled away untimely (in respect of his worke) from among the Thessalonians, inforceth himselfe more abundantly to see their face with great 1 Thess. 2. 17. & 3. 10, 11. 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 [Page 114] 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 [Page 115] 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, [Page 116] 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 [Page 117] not goe out quenched, but still burne up higher and higher.

Which serves to discover 1. Vse. 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 vse 2 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 [Page 121] 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 [Page 122] 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 [Page 123] 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 is the note of the godly that they follow after righteousnesse, upon their knowledge of it. Esay, 51, 1 7. It containes the studie of their mindes, and indevours of their will with constant desire till they obtaine, which is not in this life: as lovers that have set their affection on any, most studi­ously follow to obtaine them, and they rest not but in fruition thereof.

Affections setled on su­pernaturall objects agree­able to the qualitie thereof, argue spirituall and super­naturall being. This proofe [Page 124] the Apostle would take of the resurrection of the soule the first resurrection, rising with Christ, seeking and setting the affections on things that are above, thin­king and desiring, and fol­lowing things concerning another life; spiritual things, spiritually discerned and affected, and godlinesse as it is of God, and conformes us to him. That we are in this world (concerning begin­nings) as he is, and the king­dome of heaven for his pre­sence, to dwell with the Lord, to be where Christ is, to behold his glory, and to be perfectly guided by his Spirit.

Our conversion begins in Gods worke in us, infusing grace by way of seed, 1 Iohn [Page 125] 3, 9. Which manifests it selfe by new disposition and inclination in us, that our desiring spirituall things a­greable to their nature, is an action of that life of God begun. The will first suffers Gods worke upon it, and then acts, aspires to conver­sion, constantly desires it: Inclines us still to seeke God, Ier. 31, 19. In which God confirmes it; he pre­pares the heart, and inclines his eare, Psal. 10, 17.

And when Iesus came Vers. 5. to the place, hee looked up and said unto him, &c.

Here is the successe of the desire of Zaccheus in that which hee desired, and in that which he (it may be) thought not of, Christs looking up, speaking to him [Page 126] by his name, offering him­selfe to be his guest, such is the benignitie & goodnesse of Christ: whence observe, 1. Obs. that seeking Christ, and good things in him by spiri­tuall motion, shall not bee in vaine. Good desires may be deferred but not denied al­wayes, the expectation of the poore shall not perish Psal. 9. 18. for ever; though wee have not our desires so soone as wee conceive them, yet if we cast not away our confi­dence, but wait and seeke still, our hope shall not fru­strate us. The desire of the Prov. 10. 24, 28. righteous shall bee granted him, and his hope shall bee gladnesse, his desire is onely good, obtaineth that which is good and onely that. The Lord is good, First, actually, [Page 127] out of his owne favour and goodnesse hee doth good, to them that wait for him, to the soule that seeketh him, Lament. 3, 25. God hath not said in vaine to the house of Israel, seeke yee me. Therefore hath hee not Esay 45. 19. spoken it in secret, nor in a darke place of the earth, as the prophets of the hea­then gods, who spake uncer­tainly and so obscurely and Esay 8. out of darke dennes: but goodnesse and truth con­curre in him, goodnesse in inviting us to seeke him as willing to bee found, and truth in not deceiving and frustrating our hope when wee do come to him: there­fore shall wee not faile to finde him because hee will give us to seeke him and [Page 128] search for him with all our heart. Ier. 29. 13.

God hath made himselfe a debtor by his promise to them that seeke him, that hee will come to them and raine righteousnesse upon them, Hos. 10. 12. Vnder righteousnesse we may com­prehend all kinde of good­nesse which hee will give from heaven, not sparingly but largely; therefore hee calls it rayning righteous­nesse, not only that whereby he justifieth us in Christ, receiving us into fauour, and regenerateth us, rendering unto man his righteousnesse, Iob 33, 29: But the perfor­mance of all promises in due time concerning the present life, or that which is to come. Hee called Bartimeus [Page 129] crying to him, and gave his sight as he desired. The wo­man secretly seeking vertue from him to the healing of her issue of bloud, found it in her selfe. All that would make use of Christ found him reedie to their good if they sought him aright, God is faithfull and of ne­ver failing compassions, in the experience of his ser­vants they are new every morning, Lam. 3, 23. Hee Esay. 6. 4. 5. both meetes with testimo­nies of deare love, such as he seeth coming towards him to seeke his presence, as the father of the prodigall met him with wonderfull ex­pressions of a fathers affecti­on in the happie returne of a sonne that seemed to bee lost; and also calls them to Esay 65. 1. [Page 130] behold him, and to seeke him that had no thought of it, who so prevented with his grace, upon his call, de­sire and seeke him, seeking finde, him and finding him enjoy him unto salvation with eternall glory.

Which serves abundant­ly for consolation to such as Vse. linger after Christ and his grace in holy desires; their hearts God hath touched, and they follow him as given of God to save them, they shall be satisfied. When men have a right estimation of Christ, that they preferre him before all things in the world; as hee knowes their love, he so esteemes it, and will give himselfe to be en­joyed of them, that they shall (as it were) lye in his [Page 131] armes, and sweetly rest with him in gracious imbrace­ments: as the Church sicke of love, as it were swound­ing by vehemencie of hir desire to Christ, calling to the Pastors of the Church to refresh her spirits with the meanes that they have in trust, to convey by them spirituall things into her soule; findes her selfe on the sudden upheld by Christ, imploying both his hands for her reliefe and streng. thening. No sooner calling but he heares and answeres, and come to her helpe and comfort so willingly as no­thing can stay his pace to­wards her; he skips by the mountaines and leapes by the hills; neither her greater sinnes, nor lesser infirmities, [Page 132] can stay him, nor humane power can hinder his accesse with celeritie. Cant. 2, 5, 6, 8. In his speede hee is like a Roe or young Hart; she seeth him as at the dore be­hind the wall, yet not fully expressing and exhibiting himselfe in his presence to her, but he lookes forth at a window, and shewes him­selfe through the grates or lattesse; she beholds him but imperfectly, yet with cer­taintie, and with significa­tion of favour.

But to them that desire to see him in heaven, not satis­fied with the sight of him as it is now by faith, he will give them in due time their desire, they shall see him as hee is. They shall be where he is and behold his glory; [Page 133] the shadowes shall flee a­way; whatsoever hinders the full content in the sight of him, as ignorance, unbe­leefe, trouble of conscience, outward tribulations, the day starre shall arise in their hearts, and the day breake, the time of th'other world beginning at our death, and more fully at our resurrecti­on: the morning of that day which shall never give place to night, when the righte­ous shall have dominion over the wicked, and shall be ever with the Lord: when they shall no 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.

[Page 134] Yea and in the meane time they shall have a more Iohn 14. 2. pure and explicate know­ledge of the mysteries of Christ; he will reveale him­selfe to them that love him, Rom. 8. 26, 27. 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.

Z [...]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 [Page 135] 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 2. Obs. 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 wh [...]m the common [Page 136] 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 [Page 137] 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 Gen. 17. 18. 19, 20, 21. 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. Gen. 32. 10. 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 [Page 138] 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 [Page 139] 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 Iohn 4. 47. 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 53. 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 [Page 140] 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.

[Page 141] 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 1. Vse. 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.

[Page 142] 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 [Page 143] 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, 2. Obser. 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 [Page 144] desire to heare the word followed Christ, to attend upon the opportunitie hee Marl [...]. 3. 20, 21. left his meate and went to teaching, and incurred a­mong his kindred a suspiciō of madnesse. Though God deferre his elect that cry un­to him night and day, yet when their time is come that hee should judge for them, he will avenge them speedily, Luke, 18, 7, 8. Speedily in respect of the wicked, who are suddenly destroyed while they had no such thought and feared no­thing yet, though God suffer them with long patience: As the Israelites were brought out of Egypt with a strong hand, and their op­pressers overwhelmed, the same day that God had promised, [Page 145] Exod. 12, 41. When the houre was come that was appointed for the death of Christ, how doth hee hasten to it, as is to bee ga­thered by his speech to Iudas with the soppe, disco­vering him to bee the tray­tor: That which thou dost do quickly, meaning the be­traying of him into the hands of wicked men, which hee was with full purpose rowling in his mind. Till then hee over-ruled the Divell to whom hee now permitted him and left him to his owne malice. As if he should say, hasten thy selfe to the treason which irrevo­cably thou art set to doe, and thine owne destruction, seeing thou wilt needs pe­rish; & me to the worke that [Page 146] I am to finish by my death, which for mans redemption & salvatiō I so greatly desire

He is good and doth good, his owne goodnesse moves him, Psal. 119, 68. The good pleasure of his goodnesse is that which im­pells him, 2 Thess. 1, 11. The propense and pleasing incli­nation of his will to the good of men, his selfe-pro­pension to diffuse his bene­fits, is the fountaine of all that good wee receive, and it is the spirituall ground­worke of our prayers. He delights in exercising loving kindnesse, Ier. 9, 24. And mercie pleaseth him, Mich. 7, 18. He will waite that he may bee gracious unto his people, he will bee exalted that hee may have mercie [Page 147] upon them, which turnes unto the highnesse of his name, and greatnesse of his glory; he is a God of judge­ment, in all things propense unto moderation conveni­ent for their salvation, Esay 30, 18.

Which may serve to incou­rage Vses. the weake, whose faith is sometimes shaken by mis­interpreting Gods deferring to heare their prayers, as if it were a deniall, or that hee regarded not their state, which the Lord is pleased to take notice of, and to give helpe against. Esay 49. 15, 16, 17. But Sion said, the Lord hath for saken me, and my Lord hath forgotten me. Vn­to which he answeres, three things for incouragement, First, that hee neither hath [Page 148] nor will, nor can forsake and forget her. Which he illu­strates by comparing and preferring his compassion towards them, to the com­passion of a mother to the Sonne of her wombe. It is given to the mother com­monly to love more tender­ly than the father, therefore he compares his love with the mothers love, and not simply her love to the sonne of her wombe, but that suckes her breasts, towards whom, a mothers affection is not overcome with labour or any kind of molestation, but with unremitted care she indures to give it sucke, to nourish it and foster it. And scarse is it to be expres­sed how she is affected with the smiles, or afflicted with [Page 149] the cries of it, specially be­ing pressed with any danger: Whereby Solomon found out in his wisedome, the true mother of the child, chal­lenged by two women, when the true mother heard of the dividing of it betweene them, her bowels yerned, & were hot upon her sonne: and would in no wise have it slaine, 1 King. 3. 25. 26.

Againe, if the soule in temptation, except against this comfort and say: Ex­perience shewes that some mothers doe loose naturall affection and regard not the children of their wombe, no not then when they are not long from their birth: God answers to that, though created nature may defect, and turne monstrous, yet the [Page 150] supreame and uncreated na­ture is so perfect that it can­not change. And that is the first thing, which may specially comfort Godly, tender mothers in such temptation about Gods leaving his care of them. If their affection bee such to their children, can Gods be lesse to them? They cannot forget nor forsake theirs, & will they thinke that their affection is not equalled by God, yea overmatched and exceeded, being infinite?

Secondly, a second thing is, that God will not forget his for this reason; hee will have them ever in his sight, as graven upon the palmes of his hands, as things in ac­count, and precious are minded. As the gold finer [Page 151] sits by the fire into which he hath put his gold to melt, to take it out in due time, and Iob 23. 10. his eye is still upon it, hee neglects it not, Malach. 3, 3. God withdrawes not his Iob 36. 7. eyes from the righteous.

Thirdly, a third thing for their answere is, that the time of their reliefe being come, their comfort shall be hasted in the departing of the instruments of affliction, in the coming of such as shall build them up, with new ac­cesse of members of the Church, multiplication of Gods people, that the joy shall exceed your sorrowes.

It may silence such god­lesse Vse 2. persons as would de­stroy the faith of Gods pro­mises in the hearts of his people, by his deferring so [Page 152] long the fulfilling of them. First, they misaccount time, 2 Pet. 3. 8. it is not long that God de­ferres, compared with eter­nitie following: one day and a thousand yeares are alike, and differ not concerning that which belongs to pro­portion of infinite time; both in comparison of eter­nitie, is but as a point of time in comparison of time. The eternitie of God coexisteth indivisibily with any durati­on, and with the least part thereof, even a moment. The parts of our duration which are passed, or which shall passe away, either have beene or shall bee, but are not: Gods eternitie is an in­terminable, whole, and per­fect possession of his life to­gether. All things that have [Page 153] being may be said to coexist with God in eternity or eter­nity with thē by objective, though not any reall ex­istence, as the objects of the knowledg, & power of God. Knowne unto God are all his workes from the be­ginning of the world, Act. 15, 18. By his eternall coun­sell he disposed all things in the best sort, and from eter­nitie there is with him the best reason of his counsels and doings. He needes not time to discusse causes, to inquire after iniquities, and search out sinnes; for his dayes are not as the dayes of man, or his yeares as mans dayes, distributed into spaces of dayes and yeares, his life is not as mans.

Secondly, they falsly accuse [Page 154] God of slacknesse, as it is a­mong men counted a fault, which is a deferring of any thing beyond the due time appointed. God hath times and seasons in his owne power, so as opportunitie shall not slide away from him, his promise which is for an appointed time, shall surely come and not tary, at the end shall speake and not lye: Hab. 2, 3.

Thirdly, let it provoke us to bee followers of God in this: as he slackes not to doe good to his people in fit time, so let us observe op­portunities and seasons of doing good, and not let them slip, Eccles. 11, 6, but sow our seed in the morning, and not let our hand rest in the evening; and worke the [Page 155] workes of him that sent us, while it is day, Iohn 9, 4. Waiting for occasions, as Abraham in his tent doore, being given to hospitalitie, who spying three men as he thought comming in the way, ranne to meete them and to invite them: a proofe of sound love to shew kind­nesse to unknowne men, of whom he neither had nor hoped for exchange of good turnes. Integritie being more then, hospitality might be used with lesse daunger than now in so great persidi­ousnesse of men.

Grace makes a man pompt, and readie to gracious acts. The liberall man deviseth liberall things (contrary to the churle) and by liberall things shall be established, [Page 156] Esay, 32, 8.

To day I must abide at thy house. He had taken up his heart, and now proceeds to take up his house for his lodging: Thus of his owne goodnesse God is pleased to follow his owne favours, as [...]. Obs. the Princes of this world sometimes do to their favo­rites till they make them great, but there is a wide difference. Yet in both freely, and because they have set their hearts upon them for good, they wil honour them: God will perfect his good worke which he once begins in his toward their salvation and fulfill all the good plea­sure of his goodnesse in them, as the Prophet saith, The Lord will perfect that which concerneth mee. He [Page 157] will proceede to declare that hee hath care of my salvation, and what hee hath begun he will through even unto the last act. Men by in­constancie caried another way, what they unadvisedly entred upon, with levitie they relinquish: or are con­streined by infirmitie to omitte, what above their strength they attempted. But no such thing can be fall God, whose gifts and cal­ling are without repen­tance; hee neither fainteth, Esay 40. 28. nor is weary, hee cannot change his nature nor put of his goodnesse wherewith he is indued: hee will not fru­strate our hope in the mid­dle of our course, but they that wait upon him shall re­new 31. their strength. As hee [Page 158] redeemeth our life from death, so he Crownes us Psa. 103. 4. with loving knindnesse and tender mercies, and satisfi­eth his people with his goodnesse, Ierem. 31, 14. Hee causeth their light to spring out in the darkenesse, and their darknesse, by in­creased light to bee as the noone day; he droppes in his love by degrees till he make their peace full. He circum­ciseth our hearts to love and desire him, and rewards that love which is his owne worke, with new proofe of his love: I love them that love me, and they that seeke me ear­ly shall finde me, Proverbs 8. 17. His reloving is, that hee gives himselfe to be enjoyed of them which with love do seeke him, to whom wise­dome [Page 159] is consubstantiall: or in communicating testimo­nies of good will, as im­puting or rendering unto them righteousnesse, be­ing favourable to them, shewing them his face, un­to their joy; powring forth his Spirit more plentifully upon them, leading them more perfectly in the wayes of his commandements.

Increase of grace is given to them that rightly use the first grace by way of re­ward, Psal. 84, 11. To them that walke uprightly God giveth grace. His beneficence flowes out day­ly unto them, having im­braced them with his fa­vour, hee ceaseth not to in­rich them with his gifts. To you that heare, shall more [Page 160] be given, Marke 4, 24. He gives them grace more plentifully that receive with profit the word which hee sends unto them; having his words, and keepeth them, beleeving them, and submitting the minde and the heart to them, medi­tating and transferring them to use, liberally com­municating them to the benefit of others; not ha­ving the treasure of heaven­ly wisedome negligently, as the unprofitable servant had his Talent, but with diligence to good use, they shall have more committed to their trust; for hee that is faithfull in that which is least, is faithfull also in much, Luke 16, 10. He that loveth Christ and keepeth [Page 161] his Cōmandements, though 1 Iohn 4. 7. that love bee of God, shall bee loved of his Father, and hee will love him, and will manifest himselfe to him, and they will come to him, and make their abode with him. The love which he promiseth, is not that wherewith hee begins to love us, but of which hee begins to reward us with new accesse of his grace, and within graving the Testi­mony of his Fatherly love in our hearts. The love of the Trinitie towards us is eternal, and explicated by e­very difference of time. Iohn 3, 16. God so loved Past. the world, that hee gave his onely begotten Sonne; Iohn 16, 27. The Father himselfe loveth you, because Present. [Page 162] you have loved mee, Iohn 14, 21: Hee that loveth me shall Future. beloved of my Father. Shall perceive the grace of God to reside in him, which shall be increased in new gifts: I will blesse him, with in­crease of his knowledge of me, to find in me more and more the comfort of his happinesse, and matter of his love to mee, that by his owne delight and desire hee shall bee tyed to me, hee shall come neerer and neer­er to me, and rejoyce in the sweetnesse of my familiari­tie: and wee will come to him, unto an increase of union, and make him shine and send forth beames of heavenly righteousnesse, which the world will they nill they, shall take notice of; [Page 163] and we will make our abode with him; not tarry with him a little time and then depart from him, but for ever he shall have our pre­sence, here and in heaven, thus good is the Lord. Hee knowes us, hee makes us to know him; hee loveth us, hee makes us to love him; hee covenants with us, hee makes us to covenant with him; takes pleasure in us, and makes us take pleasure in him; hee liveth in us and maketh us live in him: hee walkes and talkes with us, and wee walke and talke with him, & all of his owne good will to sill us with his fullnesse.

This proceeding from his beginning to the con­summation of our salvation, [Page 164] is grounded and assured up­on his faithfullnesse, 1 Cor. 1, 9. 1 Thess. 5. 24. Two blessings are specially pro­mised to them whom God hath called to the fellow­ship of his Sonne; one con­firmation unto the end, or as, 2 Thess. 3, 3, preserva­tion from evill, unmoveably to persist in goodnesse not­withstanding temptation, [...] Iohn 5. 28. that the evill one touch them not, v. 23, with any deadly wound. For hee is in them who hath over­come the divell, the world, sinne and death, greater than he that is in the world, 1 Iohn 4, 4. Hee shall not 1. Cor. 10. 13. touch them with a qualita­tive touch, to alter their qualitie from good to evill, that they should lose their [Page 165] gracious disposition, and prove perverse.

The other blessing is the fulfilling of their sanctifica­tion to the blamelesnesse of their whole spirit, soule and body. Because hee is faithfull in his promises, and constant in his gifts, 1 Thess. 5, 23, 24.

Which is for abundant Vse. consolation to them whom he hath drawne of his ever­lasting love, Ier. 31. 1. Ha­ving loved his owne that were in the world, he loved them unto the end, Iohn 13, 1. Having found grace in his sight that hee selects them from the world, they shall have given them grace upon grace, till they be fil­led with all the fullnesse of God. The Church is com­mended [Page 166] of her spirituall ornaments under termes of rowes of Iewels upon her cheekes, and Chaines of gold about her necke: and withall is promised that the whole Trinitie shal give her further increase of holi­nesse, and all rich graces, that nothing shall bee wanting to her comelinesse meete for so great a spouse, but her spirituall glory in all parts and numbers shall bee perfected, in simi­litude, borders of gold with studdes of silver. God is in Cant 1. 10, 11. covenant with the people whom hee once receives, to rejoyce over them, and ne­ver to turne from after them to do them good; to be an everlasting Father, following them with per­petuall [Page 167] favour and liberall blessings, Ier. 32, 40, 41. It is one chiefe use of bene­fits received, by experience to confirme our hope to finde God as we have found him in present, and in future necessites. Christ remem­bers his Disciples of the miraculous feeding the five thousand with five loaves, the foure thousand with seaven loaves, and a great deale left: to cure their difference, or weak­nesse of faith about provi­sion for bread, Math. 16, 8, 9, 10.

David from former ex­perience Psal. 23. 1, 2, 6. of Gods care of him, concludes in hope thus: Surely goodnesse shall follow me, and mercie, all the dayes of my life. And I will [Page 168] dwell in the house of the Lord for ever.

The Apostle teacheth this, Rom. 5. 10. If when we were enemies we were recon­ciled by the death of his Sonne; much more being reconciled, wee shall bee saved by his life. I was delivered out of the mouth of the Lyon, and the 2 T [...]m. 4 17. 18. Lord shall deliver mee from every evill worke, and will pre­serve me to his heavenly king­dome.

But take heed of wrong­ing Caution. him in his love, not rendring according to the benefit, as Hezekiah is some­ting blotted with it in his Chronicle, and David repro­ved for it; yet with decla­ring the readinesse of God to proceed in blessing his, with more and greater bles­sings, [Page 169] 2 Sam. 12, 8. If that had beene too little, I would moreover have given un­to thee such and such things.

2. Pray the Lord to rejoyce in his works, Psal. 104, 31. In which our state is foun­ded, as that speach of Iob implies, Thou wilt have a desire to the worke of thine owne hands, Iob. 14, 15. For this David prayeth, Psal. 138, 8, Forsake not the worke of thine owne hands. Cry with the Church for new inspirations of Gods Spirit to increase of plea­sant fruits, to invite Christ to his garden replenished with chiefe spices; and hee will accept of such invita­tion, and declare his good acceptance of such enter­tainment, [Page 170] and call you in due time to come to him out of the miseries of this troublesome world, when hee shall satisfye all your desires, according to that loving call, Come with me from Lebanon (my spouse) with me from Lebanon. Cant. 4. 8. Verse 6.

And hee made haste, and came downe, and received him joyfully.

In this [...]acheus shewes the effect of his calling: Obe­dience, in hastie comming downe, and in joyfull re­ceiving of Christ. Where­in we may observe that the Word of Christ in calling men to him, is lively and of an attractive force, making the will to answere and assent to his calling: There is an infallibilitie of the [Page 171] effect, whose cause is not the studie of the Disciple but the excellencie of the maister, Psal. 18, 44. At the hearing of the eare they shall obey me. Esay 52, 15. The King shall shut their mouthes at him, for that which they had not heard shall they consider. Vnderstanding that the counsell of God is to save the world by Iesus Christ, they shall without gainsaying submit them­selves unto him for their salvation. As it was in cal­ling his Disciples, not one­ly poore fishermen, Simon and Andrew, Iames and Iohn, forsooke their nets and fol­lowed him, but Matthew a rich man foosooke a gaine­full trade, and betooke him selfe to him; which was nei­ther [Page 172] levitie or stoliditie, so soone to be moved away from their former conditi­on and course of life. But divine force making his word effectuall to that for which hee spake it. That thereby they might consi­der that their preaching of the Gospell should not be a dead sound, but with spirit and power, for obedience of faith. Hee so perswa­deth or allureth Iapheth that he joynes himselfe to Shems tents; sweetly reduceth the Gentiles to the Churches societie, as the very station of felicitie, Genesis 9, 27.

Whom hee calls to be of his household, he causeth to come, and joyne them­selves to him and his peo­ple, to the satisfying of them [Page 173] with the good things of his house, Psal. 65, 4. Hee breakes them off from the wilde stalke, and ingraffts them into the true vine. They are the called of Iesus Christ, Rom. 1, 6: That is, partakers of him by their calling. The Father teach­eth them inwardly with their outward hearing, so as hee that hath heard and learned of the Father, com­meth unto Christ, the Fa­ther drawes him, Iohn 6. 44, 45. Which conteines illu­mination of the mind, a good d [...]scerning of the things of God, and forming of the will to the obedience of Christ. The dead heare the voyce of the Sonne of God, and they which heare it live, Iohn 5; 25. In which [Page 174] is implied a double grace in the secret vertue and power of the word. First, That the dead should heare, which is beside nature. Se­condly, bee called againe to life from which they were fallen. To heare is to be­leeve and assent with the heart, Iohn 10, 16. Other sheepe I have which are not of this fold; them also I must bring, and they shall heare my voyce. They shall beleeve with the heart unto an in­generation of a new princi­ple of spirituall life, and excitation to elicite acts of this life.

It is not alwayes, or in all persons that this word of Caution. Esay 42. 10. Act. 18. 6. Christ is thus effectuall; some open the eare but heare not: some when they [Page 175] heare, resist and blaspheme, hate him, and increase their sinne, Iohn 15, 22. So as he is to their ruine, Luke 2, 34. He is a stone to stumble at, a rocke of offence to them that are disobedient, 1 Pet. 2, 8. Whereunto also they were appointed.

But in them whom hee calls of his purpose, it is thus effectuall, so as it is re­fused of no hard heart, be­cause he softens it: hee takes away the stony heart, and gives them an heart of flesh; to whom all things worke together for good, whom hee calls so as hee justifieth and glorifieth them: Rom. 8, 28, 30. According to his election of them, the election obtaine it, Rom. 11, 7. Gods purpose is his will [Page 176] predestinating men to life.

So then, when men are moved but ineffectually by Vse. 2. the word 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. [Page 177] 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 [Page 178] 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 adherēt, 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, [Page 179] ministred by us, written not with [...]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 [Page 180] 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 [Page 181] 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 [Page 182] 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 [Page 183] 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 Mat. 10. 20. 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 2 Thess. 1. 11. 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 [Page 184] 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 [Page 185] of obedience, that it is Ve [...]u [...] o­bediens moram [...]scit, n [...] [...] [...], oculos parat vi­sui, cor [...]ussio [...]i, [...]ures [...] ­ditui, ma­ [...] operi [...]e [...]itiner [...], & sese totum re [...] colligit i [...] ­ [...]s [...] [...] [...]ussionem Domini imple [...]. Bernar. 3. Gen. 17. 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. [Page 186] 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 was but his base borne sonne, not in lawfull copulation. Third­ly, against the Comman­dement written in his heart. Thou shalt not kill. Fourth­ly against the promise, Gen. 21, 12. In Isaack shall thy seed be called; the posteritie [Page 187] propagated by Isaack onely to be reckoned for the seed, in which hee [...] would per­forme the promises▪ made to him; which circumstance might directly fight against faith, whereby hee beleeved to receive the blessing in the life of Isaack. All which notwithstanding, he obeyed spedily, Gen. 21, 3. Abra­ham rose up early in the same morning, &c. Hee was not long in resolving, neither desired respite, but present­ly addresseth himselfe to this worke.

Ioseph warned in a dreame to go into Egypt▪ with Iesus and his mother, to disap­point Herods bloudy pur­pose Mat. 2. 14. to take away his life; hee tooke them by night & departed into Egypt. Paul [Page 188] when God called him to preach the Gospell among the heathen, immediately, he consulted not with flesh and bloud, but resting in Gods authority hee buck­led himselfe to the worke, Gal. 1, 16. And when hee knew certainly that, God called him into Macedonia to preach the Gospell, he forthwith prepared to goe, Act. 16, 10. The Iailor when God converted him, tooke Paul and Sylas into his house and washed their wounds, and set meate be­fore them the same houre of the night, and was bap­tised straightway, with all that were in his house, verse 33.

It is required in every duty, that it be done with [Page 189] forwardnesse: Our preach­ing 1 Tim. 3. 2. requires a double apt­nesse, one for conveying [...]itly unto the understanding of others, the knowledge which God hath given unto us; a grace & faculty of com­municating our doctrine with apt expression for in­struction and edification of others. Secondly, a willing propension, to take all op­portunities: Meeknesse and long suffering, devouring indignities so long as there may be hope, 2 Tim. 2, 24. 25. B [...]th wayes doctrine, 1, Pet. 5, 2.

Hearing requires draw­ing neere to it, Eccles. 5, 1. Swiftnesse to heare, Iames 1, 19. Desire to heare, 1 Pet. 2, 2. In giving almes readie to distribute, willing [Page 190] to communicate, 1 Tim. 6, 18. Not differring the poore of their desires; Iob 31, 16. not bidding them come againe to morrow, if wee have it now to give them, Prov. 3. 28. In be­leeving in Christ, God re­quires the present time, now therefore bee wise, kisse the Sonne least hee bee angrie, Psal. 2, 10. In re­pentance: Now therefore saith the Lord, turne ye un­to mee, Ioel 2, 20. First seeke the kingdome of God and his righteousnesse, Math. 6, 33. Now con­sider this ye that forget God, Psal. 50, 22. As saith the holy Ghost, which is added, for more reverence and quicker yeelding to the exhortation, To day if ye [Page 191] will heare his voyce, har­den not your hearts; Heb. 3, 7.

Ministers are to remem­ber their hearers of this du­tie, to bee readie to every good worke, Titus 3, 1: Be­ing made meete for their Lords use, by sanctification, and prepared to every good worke, they should have pro­pension of will and a readie mind to doe good things to Gods glory, to be presidents of good works continually given thereunto. The wri­ting of the law in their heart, is a delivering of them into the forme of the doctrine, bringing the com­mandement and their heart together, they agree present­ly with pleasure and delight Psal. 40, 8.

[Page 192] This readinesse argues reverence of the Comman­dement and of Gods autho­ritie, as obedience is set forth by fearing the com­mandement, Prov. 13, 13. Ezra▪ 10, 3. The feare of God is as the root, and the keeping of the Commande­ments as the fruit, Eccles. 12, 13. The more reve­rence, the readier obedi­ence, Heb. 11, 7.

It glorifieth the word of the Lord, shewing it is live­ly and mighty by the Spirit going with it, Act. 13, 48. As when Christ comman­ding the divell to goe forth of the possessed, hee went out; the people amazed at it, spake among themselves saying, What a word is this: what new doctrine is this? [Page 193] they referre the glory to the doctrine in the powerfull effect of it, they saw some­thing in it more than hu­mane, so call it new. Thus when the Lord commands an adusterer to be chaste, and a drunkard to bee sober, a niggard to be liberall, the profane to be holy; and it is as he commands forthwith: it is the glory of his word, causing that to stand sorth which was not. As the king­dome of the Messiah is pro­phecied of, the eyes of the blind shall bee opened, and the eares of the deafe shall bee unstopped, then shall the lame man leape as an Hart, and the tongue of the dumbe sing, Esay 35, 5, 6: And a high way shall bee there, and a way, and it [Page 194] shall be called the way of holinesse. The uncleane shall not passe, over it, but it shall bee for those: the wayfaring men, though fooles shall not erre therein, v. 8.

For [...]xhortation to sinners, to be abrupt in their Vse. 1. repentance and not to take dayes for returning; fooles to forsake their way readily, to walke in the way of un­derstanding: they have made haste to sinne, good reason they should hast to come to the Lord for life and godli­nesse, and all that perteines thereunto. David profes­seth that upon considerati­on of his wayes hee turned his feet unto Gods testimo­nies, he made haste, and de­laied not to keepe his Com­mandements. [Page 195] His subjoy­ning a negation of the con­trary, answerable to that which he affirmed, notes his earnestnesse overcomming all impediments and diffi­culties, true zeale burning up his corruptions.

1. A man must either turne to God, or bee turned into hell; if hee repent no [...] hee perisheth, and his tor­ment shall bee answerable to his sinnes, the impenitent are said to treasure up wrath against the day of wrath, Rom. 2, 5. So the fire will burne sorer, as it is said of the hypocrites in heart. They increase or heape up wrath, because they cry not when God blinds them, Iob 36. 13. Sin­ning of maliciousnes & roo­ted [Page 196] stubbornesse, they doe as it were kindle the fire more and more, which shall burne them; as the fire will bee hotter by heaping on more wood, so by adding sinne to sinne and binding them together, they aug­ment the curse which shall consume them.

God saith enough to in­terrupt their presumption, if they had any heart; as that hee will not be mercifull to them, his anger and jealosie shall smoke against them, and separate them unto evill, according to all the curses of the covenant, Deut. 29. 19, 20, 21. That hee will set their sinnes in order before their eyes, Psal. 50, 21. These things hast thou done. These things thou [Page 197] hast not done, Math, 25. Both sinnes of omission, duties not perfourmed, and of commission, evill workes, they shall (will they, nill they) reade the catalogue of them in a distinct order, and in the full pitch and de­gree of evill, and perceive by experience that the Lord hath not forgotten any of their workes, Amos 8, 7. They are sealed up a­mong his treasures, Deut. 32, 34: Which hee will in due time bring to light.

Hee 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, [Page 198] 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 [Page 199] 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, [Page 200] 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 [Page 201] 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 Vse. 2. 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? [Page 202] 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? Bartime [...]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 [Page 203] 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 [Page 204] 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, [Page 205] 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 [Page 206] 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, [Page 207] 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 [Page 208] 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 of flying, no possibi­litie of hiding, no securitie of appearing, no utilitie of satisfaction.

That mans nature in youth doth cast up the greatest froth, and then lusts bee most violent, it may ap­peare in that David shew­ing the power of the word for the ordering of a mans wayes, instanceth in that age as needing the greatest power and strongest bridle: the excellency of the word is it that can frame even a young man to Gods liking in his waies, if hee take heed unto it.

[Page 209] It is a great honour to be religious from ones youth. Obadiahs praise stood in it, that hee feared God great­ly, and from his youth, I King 18, 3, 12. Samuel, Iosi­ah, Timothee, have their honour in the Scripture in this, that they did timely take the yoke of Gods do­ctrine upon them and con­tinued therein. Age is a Crowne of glory when it is found in the way of righte­ousnesse, Prov. 16, 31. specially when it is given for a reward of timely and constant obedience: having laid the foundation of a du­rable estimation when they were young; whereas a sinner of an hundred yeares old shall dye accursed, Esay 65, 20. And his bones are [Page 210] full of the sinne of his youth, and they shall lye downe with him in the dust, Iob 20, 11. They have beene soked, and steeped in naughtinesse so as they never turne backe againe to take hold of the way of life, and dye ex­ecrable. The resemblance may bee thus, As some fil­thy disease and rottennesse eates into the inward mar­row of the bones, that there remaines nothing sound in the man: so the sinne that a man doth in his youth, so pierceth into, and settles in his soule, that hee is alto­gether filthy, and the guilti­nesse of his evill led life, like a venomed arrow or a deadly dart in his consci­ence, and torments him in and after his death with [Page 211] other horrible punishments that in the vengeance of God follow his evill deeds.

The glory of young men is their strength, though sometime they want that wisedome which old men helped by experience, yet have they courage of mind and strength of body to doe acts of great fame and re­nowne to put things in ex­ecution. But in this is the excellencie of their strength that when corruption hath the strength of their naturall faculties, and the Divell applieth his strength to their corruption, by the power of grace in them they overcome their sinfull flesh, and the divells suggestion. 1 Iohn 2; 14. I write to you young men, because ye are [Page 212] strong, and the word of God abideth in you, and ye have overcome the wicked one by the ingraffed word: they abide in the keeping of GODS Commandements with notable victories over themselves and the Di­vell, by Christ that loveth them.

The acts of vertue in that age are more excellent in that they have the strength of body and spirit, full of spirits, and full of Spirit. As in E [...] whose youth made stay for his turne to speake after his elders, yet in his time with wonderfull force of Spirit impelled, he speakes so as the elder men hold their peace in feare, Iob. 32, 15, 18.

It may call us to consider­ration Vse. [Page 213] how the Lord hath beene with his word in cal­ling us, to make us pre­sently cast away every weight, to remove all barres, and set our soules open for all sinnes to goe out, and Christ to come in and possesse and rule us as his will is. If wee finde it so, to magnifie him in the efficacie of his grace, and to comfort our soules that the Lord hath toucht our hearts, that we goe willing­ly after him, and flee as doves to their windowes, and flow as waters to their place.

If wee sticke still, consi­der what it is that may cause the with-holding of the grace that makes men rea­die even to admiration. As [Page 214] when Eliah had cast his mantle upon Elisha when he was plowing, who ranne after him to desire him to suffer him to kisse his father and his mother, and hee would follow him, askes what hee hath done to him, 1 King 19, 19, 20. A wonder to see such a sudden com­mutation in Elisha that by such a touch hee was mo­ved straight way to follow him, that he durst not with out his leave returne to bid his friends [...]a [...]well. If any man thinke that repentance is accepted at any time, and so never bee troubled that the calling yet workes not effectually on him; the theife on the crosse found mercie to repent, and to bee received into heaven with [Page 215] Christ that very day: let him consider that it was one of the wonders at Christs death, witnessing against his enemies that hee was approved of God: Why should it give hope to such as wilfully deferre their re­pentance that it may be or­dinarie? Who will looke for an Asse to speake to the reproofe of their maisters madnesse, because Balaams Asse did so to him once?

Inqui [...] [...]ther these thoughts o [...] [...]ntance▪ bee any better than carnall. To serve a mans turne of God, is not to bee evill because God is good, and to abuse his mercifull nature. If re­pentance were certaine, yet it is nothing to have beene all a mans time or the most [Page 216] part of it unprofitable, and barren, as dead while hee liveth? Is it no griefe to a man that thinkes to bee glo­rified of God, that hee hath in this life brought no glo­rie to God? though the thing is true indeed, God hath assured it, that in the day that a wicked man turneth from his wickednesse hee shall not fall thereby, but hee shall save his soule alive.

Some I gra [...]nt are not so readie in [...] the com­mandement given unto them as others, but Christ suffers them not to delay to their destruction. There was a man whom Christ called to follow him, who intrea­ted to stay with his father till hee were dead, whom he would not suffer to doe so, [Page 217] but to attend upon the quickening of dead soules in preaching the Gospell.

And it cannot bee denied but the best men have their lets; originall Corruption so besetts us that wee can­not as wee would runne the race set before us: worldly ease, pleasure, Profits, will hold us downe as burdens upon us. But if wee out­wrestle the temptations, cast away every waight, wee shall doe [...] purposing if God [...] to runne after him; when hee makes our hearts larger.

But to bee▪ so long in de­liberating, that the worst motion carrieth men away, and they hold sinne against the light of their mind, and strengthen their resolution [Page 216] [...] [Page 217] [...] [Page 218] to withstand persuasions to conversion is full of daun­ger: open therefore whilest Christ knocks, least hee cease and goe away in dis­pleasure, and locke up your heart so as it shall not bee opened.

And received him joyfully. Vpon the apprehension of the good will of Christ in offering himselfe to abide at his house, (a sweet alle­gory of Christs habitation in the hea [...] of the faith­full) hee▪ [...] full of joy, with all his heart glad of such a guest. Whence wee may gather, that faith re­ceiving Christ brings divine consolation with it, where Christ comes there is joy. So in the prophecie of his comming, Zach. 9, 9: and [Page 219] in the accomplishment, Luke 19, 37. The whole multitude began to reioyce and to prayse God with a lowd voyce. When the people in Samaria gave heede to Philip preaching Christ un­to them, there was great joy in that Citie, which was the fruit of their faith; as of the Eunuchs, who went on his way rejoycing, Act. 8, 8, 39: And the Iay­lers who rejoyced, belee­ving in Go [...] ▪ [...]ct. 16, 34. Peter joy [...] [...]th faith as the fruit of it, joy unspeake­able; either because the matter of it is such and so great as passeth facultie of humane speech to expresse it, not possible for man to utter, 2 Cor. 12, 4. Or for the greatnesse of the con­tentment, [Page 220] so as no words can declare it to another what hee feeles within, as he said before, Wherein ye greatly rejoyce. The stran­ger medles not with his joy; and full of glorie, no afflicti­on can destroy it, nothing can frustrate it: it ends not in shame as reprobates joy, it is stable and solide, and is a certaine participation of the Lords joy which shall bee in the state of glory, 1 Pet. 1, 6, 8▪ All facultie failes for the commendati­on of it, and it selfe is the fruit of the Spirit of glory which failes not, but is ever­lasting joy, gloriously gi­ven of Christ. It is one of the marks of a Christian, to put his whole confidence for fulnesse of felicitie in [Page 221] Christ alone, so as to re­joyce in him, rejoycing in nothing but in his crosse, Gal. 6, 14. In which is the fullnesse of our redempti­on. Philip 3, 3. Wee which rejoyce in Christ Iesus, and put no confidence in the flesh, ascribe our whole salvation and whatsoever goodgift of vertue or pietie, whatsoever a Christian as such rightly glorieth in, un­to his onely merit. Both just and great cause of joy there is in their [...]eceiving of Christ; Abraham that saw his day but a farre off yet rejoyced to see it, Iohn 8, 56. And all the faithfull before his comming made him their consolation, Luke 2, 25.

First, the incomparable [Page 222] excellencie in himselfe is cause of great joy to them that receive him, hee is from heaven and above all, such a bridegroome is wor­thily the joy of the bride, Iohn 3, 29, 31. As his ex­cellencie above all other makes him desired being knowne, it drawes hearts to him, when the Church de­scribed him, and concludes her description thus: Hee is altogether lovely, adorning her description with a re­doubled exclamation to the daughters of Ierusalem: This is my beloved, and this is my freind. They not onely justifie her passions of love for him, but are themselves in love with him, and in­quire after him, with her to joyne themselves to him; [Page 223] so holds it them to him with delight, who have him, counting him their full fe­licitie. Wee will rejoyce and bee glad in thee, wee will remember thy love more than wine. Nothing is there in the world that seemes not vile to them in comparison of him, Canticles 1, 4.

2. The benefits which they receive with Christ are all matters of great joy. They have him as the first effect of their election, the gift of the love of God wherewith hee loved them from the beginning: of this they have abundantly to rejoyce that their names are written in heaven, Luke 10, 20.

Secondly, the reconcilia­tion and peace which they [Page 224] have with God. So as hee is now their God, and all his attributes for their bene­fit, that they have all parts and numbers of felicitie having him, and which is Rom. 5. 11. the highest degree of all glorying, they glorie in God.

Thirdly, having Christ, they have an everlasting righteousnesse, the righte­ousnesse of God, who being favourable unto man, will render unto him his righte­ousnesse, and grant him to bee arraied in fine [...]innen, cleane and white, for the fine linnen is the righteous­nesse of Saints. Revel. 19, 8: Thus is the bride made readie to meet her beloved, unto the solemnitie of their mariage, and most joyfull [Page 225] imbracements.

Fourthly, they receive Ioh. 1, 12. dignitie to bee the sonnes of God, a benefit eviden­cing the love of God be­yond all that our thoughts are able to comprehend; therefore the Apostle pro­pounds it with admiration: Behold what manner of love, the Father hath bestowed upon us, that wee should bee called the Sonnes of God. 1 Iohn 3, 1. Behold, sometime im plieth experiment with pleasure, with joyfullnesse and alacritie [...] of mind, it calls upon us to apply our mind to waigh and looke duely into the greatnesse of the benefit, that being per­pensive wee might come to a right prizing and valuati­on of the blessings it con­taines, [Page 226] to conceive some singular sweetnesse of Gods favour, affected therewith unto rejoycing, wee may study to walke worthy of God.

They have the nature of God, borne nor of blood nor of the will of the flesh, nor of the will of man, but of God, Iohn 1, 13.

They have accesse to God, a singular priviledge, adduction into his presence by one Spirit; Ephes. 2, 18▪ Who makes requests for them according to the will of God, Rom. 8, 27.

The sonnes of God are led by the Spirit of God, who workes their workes in them, and produceth their pleasant fruits, exci­ting and confirming their [Page 227] will for good; quickening, and comforting them, pre­serving and increasing the life of God in them, causing strength to grow in their soules to victory over the world, their standing in grace after all assaults; and so is the Spirit of glory re­sting upon them, 1 Pet. 4: The earnest of salvation with eternall glory.

They have interest in God for his speciall providence, as David claimes, I am thine save mee, Psalme 119, 94. The Church, Esay 63, 16. Doubtlesse thou art our Father, thou O Lord art our Father. 19. Wee are thine. So his eye is over them, Psal. 33, 18. Hee withdraw es not his eyes from them, Iob 36, 7. Hee that toucheth them toucheth the ap­ple [Page 228] of his eye; he loveth them with the same love wherewith hee loveth his owne Sonne Iesus Christ, Iohn 17, 26.

They have their right un­to and dominion over all things restored; all is theirs with Christ, whom God hath appointed heire of all things, and they coheires, to inherit all things with him, Rom. 8, 17. 1 Cor. 3, 22. Revel. 21, 7. This is no small part of the joy of their faith, that whether they bee things present or things to come, all are theirs.

Seeing Christ received by faith brings such matter Vse. of joy, it is to their reproofe who have him and his bles­sing constantly offered, yet receive him not. 1, It is in­dignitie offered to Christ, [Page 229] whom they refuse. 2. It is the wronging of their owne soules, Prov. 8, 36. Hee that sinneth against me, wron­geth his owne soule; all they that hate mee, love death.

Infidelitie is two wayes considered, First of mere negation, as in them who never heard of Christ, called infidels, of not having the faith, which is a punishment rather than a sinne. Such are damned 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 [Page 230] 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 1 Cor. 11. 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 [Page 231] 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 [Page 232] 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 j [...]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 [Page 233] 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, 1 [...].

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 [Page 234] 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 Obiect. [Page 235] 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 Answer. 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 [Page 236] 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, [Page 237] 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 [Page 238] 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 kindness [...] in the earth and doth therein delight, Ier. 9, 24. And how mer­cie [Page 239] pleaseth him where men Mich. 7, 24. Esay 30, 18. 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 [Page 240] of it in the evidencing of Christ in them, otherwise it is joyfull. They marke not how that little faith is 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 [Page 241] 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, [Page 240] [...] [Page 241] [...] [Page 242] 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, [Page 243] 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 [Page 244] 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. [...]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 [Page 245] 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 [Page 246] helpe of his countenance; [...]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, [Page 247] 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 Vse 4. receive the word of Christ with joy. To take heed of [Page 248] 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 no [...] 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. [Page 249] 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 [...]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 [Page 250] 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. [Page 251] 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 [Page 252] 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, [Page 253] 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.

[Page 254] 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 [Page 255] 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, [Page 256] 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, [Page 257] 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 [Page 258] 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 Vse. [Page 259] 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 Ma [...]. 24, 12. 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, 2 Tim. 4, 16. [Page 260] 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 [Page 261] 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 the Iailour that setting aside the feare of the gover­ners, he brought them into his house and washt their wounds and set meat before them, Act. 16, 15, 34. And of that old Disciple Mnas [...]n whose love unto this worke to lodge Christs servants was still fresh, Act. 21, 16.

2. Our houses with our selves and all that wee have wee owe to the Lord, there­fore should they bee open to him, it was enough to say, The Lord hath neede, [Page 262] Luke 19, 31. If in his, hee need our house, how can we deny him? let him have it with all willingnesse.

We know not what may come to passe in the earth, Eccles. 11, 2. The wise man reasoneth for giving to the poore thus: give a portion to seven and also to eight, for thou knowest not what evill shall bee upon the earth. Give liberally, give to many: it is said of the just hee disperceth abroad, and is as hee that soweth, that casteth his seed at his right hand, and at his left; the rea­son, the uncertaintie of things, death may come and then the seed time is past, a man cannot helpe whom he would: or it may be he that is able now may want, and [Page 263] hee that wants now may bee able to helpe him that in his need hath beene helpe­full to him. God ordereth it so that hee that watereth shall have raine, and with what measure men mete unto others it shall be mea­sured unto them againe, Luk. 6. 38. Wee have heere no stable or fixed seate, wee are or should bee prepared to leave our houses and all wee have in case of confessi­on, therefore to receive the [...] have alreadie done it.

It is perpetuall infamie to Di [...]rephes that himselfe re­ceived not the brethren, and more, that hee suffered not those that would. It must bee true hospitalitie, not to keepe open house with a [Page 264] table plentifull furnished for any how vile so ever, which is expreslie forbidden, 2 Iohn 10. If there come any to you, and bring not this Doctrine, receive him not in­to your house, neither bid him God speed. Not heresies one­ly but heretickes that spread their heresies are to bee re­jected; we must have no fellowship with their un­fruitfull workes of darke­nesse, not onely not invite them, but if they offer them­selves decline them: Depart from the foolish man in Rom. 16. 17. whom thou perceivest not the lips of knowledge: heare no more the instruction that causeth to erre from the words of knowledge. We must put a difference indeed betweene an hereticke con­vinced, [Page 265] that sinnes being con­demned of himselfe, and one that yet may bee wonne. But receive none such to house in favour of his here­sie: That is to bee partaker of his evill deedes; nor con­verse with him, salute him not, with danger of being seduced: evill words, or evill conversings corrupt good maners, 1 Cor. 15, 33. Or with scandall to the weake.

But if hee be in extreame want, wee must consider that hee ceaseth not to bee our neighbour, therfore we may for his releife receive him to house, or exercise other workes of mercie to him, taking heede still of sinne, of appearance of sinne, and of the daunger of it. Wee must abhorre to bee [Page 264] [...] [Page 265] [...] [Page 266] partakers of his evill deede, in doing any thing to further false doctrine, or hinder the doctrine of Christ.

Bid him, not God speed, may seeme to bee against civilitie, but it is a discoun­tenancing of false doctrine, as the Prophet did the Ido­latrie of Iehoram, of whom he saith, he would not have looked toward him; and a preserving of a mans selfe. For salutation may breed familiar speaking together, and that may prove conta­gious, and bidding him God speed, implieth a well wish­ing to him in his businesse, and so consent and coope­ration in some sort; and so indaungering as to fellow­ship in sinne, so in his pu­nishment: As hee that re­ceives [Page 267] a true preacher of Christ in that name, fur­thers his good worke, and is partaker of his reward.

Not that such diligent choise should bee made of them wee receive to house, that none but true, godly, good Christians should bee received. There is certaine reward to them that receive a righteous man in the name of a righteous man: so though hee bee an hypo­crite yea a reprobate, if hee come in the name of a Dis­ciple of Christ and in that name be loved and enter­tained. We are to doe good unto all, even men that are evill, are to bee allured by benefits, and recalled to a better course. The office of hospitality is not fulfilled [Page 268] in communicating our meate, drinke, house, and things pertaining to the re­freshing of the body, but in mutuall edification, sweete words, that it may bee un­derstood that the benefi­cence is done to the honour of Christ.

v. 7. And when they saw it, they all murmured, saying, that hee was gone to bee g [...]est with a man that is a sinner.

This is the event which this worke of so great mer­cy and love had among the multitude, they murmured, inlarged by the universali­tie, they did all so, declared by the cause a mistaken ground, that it agreeth not with holinesse for an holy man to bee upon any occasi­on, a guest to a sinner. An [Page 269] other mistaking there was, that counted Zacheus a sin­ner, who was now returned to innocencie.

To murmure is so to dis­semble the voice, as also to let loose the bridle to a petu­lant tongue, to oppose ones selfe to some body, yet not openly to set upon him, but to condemne secretly what the murmurer reproves not to his face, commonly whom hee bites with a poyson-full tongue: or it is an inordi­nate affection, arising of impatience in adversities, or of an evill interpretation of other mens workes or deeds.

This is the event of well doing, of good actions; in some, they are grudged at, meete with evill constructi­ons, [Page 270] are evill thought of, and evill spoken of. This e­vent befell the actions of him who did all things well, and nothing amisse. Luke 5, 30. Why doe ye [...] [...]ate and drinke with Publicans and Sinners? Math. 9, 1 [...]. Why eateth your Maister with Pub­licans and Sinners? It carried a shew of ingenuitie and sim­plicitie, but with a heart of gall against Christ, condem­ning his doing as unworthy of his person and office. Luke 15, 2. When the Publicans and Sinners came to heare him, the Pharises and Scribes mur­mured saying: This man re­ceiveth sinners, and eateth with them. Malicious hypo­crites misliked and spa [...]e e­vill of what Christ spake or did, how true and profita­ble [Page 271] soever. He kept com­pany with them to leade them from their sinnes to righteousnesse, and it was so plaine that it could not bee denied; but being envious they misconstrued and mis­liked that which was well done. Simon the Pharisee though no proud contem­ner of Christ, nor sworne and violent enemy to his doctrine, yet ignorant of the office of Christ that hee was sent with the grace of reconciliation to save that which is lost, hee is offend­ed that a sinner is gently re­ceived, who in his opinion was to be expulsed the com­panie; and thinketh in him­selfe that Christ is not so much as a Prophet, because he knew not (as he thought) [Page 272] 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 so [...]en iron minds, and Experience [Page 273] 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 [Page 274] [...] [Page 275] [...] [Page 274] had it forbidden that Eld [...]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 [Page 275] 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 Vse. 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 [Page 276] 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 [Page 277] 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 [Page 278] the Apostle saith, hee that loveth another hath fulfilled the Law, whatsoever Com­mandemēt 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 [Page 279] 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; [Page 280] 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 [Page 281] 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 [Page 282] 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, but so manifestly and notoriously as men of ordinarie honestie abhorred them.

Hence by little and little followed that Pharisaicall persuasion, that they which were not desiled with such notorious sinnes, were just even in the sight of God; [Page 283] of which men Christ saith, he came not to call the righte­ous, Math. 9, 13. Such as in a loftie and proud mind with trust of carnall workes, thought themselves righte­ous, and despised others, Luke 18, 9.

And so was there a dis­tinction of hypocrite and sinner; the hypocrite having some seeming righteous­nesse, precious with men, but so desiled with a filthy heart, that GOD who knowes it abhorres it, Luke 16, 15.

But a sinner taken gene­rally is every one that is not in Christ. So as hee is still guiltie in his conscience, his sinnes are imputed and are upon his owne score, as his debts not discharged,

[Page 284] There is sinne remaining and sinne removed or tran­sient. Iohn 9. 41. It is remaining when men do not come to Christ. The Spirit convinceth the world of sinne because they beleeve not in him; that they are yet in their sinnes, be­cause that which unites men to Chrst, faith in him they have not, and so remaining devided and separate from him, sinne reignes in them. Iohn 16. 9. Sinne transient not onely in respect of act, but concerning guilt and punishment is, when men know their sinne, and betake themselves to Christ that they may be justified in him, they have forgivenesse of all trespasses, so as they are not the faults and sinnes of that man, God hath received in [Page 285] Christ a full satisfaction, and counts himselfe to have no wrong by him, puts away his anger and loves him freely. He is the Lambe of God that takes away the sinnes of the world, Iohn 1, 29. Whatsoever alienated God from man hee takes away by the Sacrifice of his death.

A sinner is he who is not sanctified; a Saint and a sin­ner stand in opposition, a good man and a sinner, Eccles. 9, 2. a sinner is but flesh, Gen. 6, 3. Iohn 3, 6. And in the flesh there dwel­leth no good thing, they that are in the flesh cannot please God: nature is wholy corrupted, so as men are by nature children of wrath; not by nature created in the [Page 286] first man, but as hee corrup­ted it and is now conceived in the carnall generation, in our first birth wee bring with us such a nature as is altogether sinne, Psal. 51, 5. I [...] sinne did my mother warme me.

But hee is no sinner which is borne anew, though hee have sinne in him, hee is just and good, compared with them that are in the flesh; and by inchoation hee is a new creature; old things are passed away, hee hath the godly nature, the seed of God abides in him: hee is in the number of Saints to whom the kingdome of God is given, whose king is the Lord, Revel, 15, 3, Thou king of Saints.

A sinner is he that cōmits [Page 287] sinnes ungodly, such are cal­led ungodly sinners, Iude 15.

To commit sinnes un­godly is not to commit sinne of infirmitie, which befalles the Saints on earth, in whose hearts is Gods Law: but either deceived by ig­norance, or when the temp­tation is so strong that the will is over-caried, and the affection in the corruption of it violent against their re­generate will and affection, they doe that which they would not, but hate.

But it is to sin out of the full maliciousnes of the wil; the heart destitute of al god­ly feare to sin, the hart works iniquitie, Esay 32, 6. As it was in Iudas his sin so com­mitted as could not agree to any that had his heart in­dued [Page 288] with heavenly grace, there fore hee is excepted in the testimonie that Christ gives of cleanesse to his Di­sciples: You are cleane but not all, for hee knew who should betray him. Peter Christ knew would deny him three times, yet hee is pronounced cleane: Hee wrought no such thing in his heart, his purpose and love to Christ was against it; and so in the rest of the Disciples that were to fly from him and leave him a­lone, they were over-taken with temptation, the cor­rupt feare of man prevailing against the feare of God, which was true but weake in them.

To him our Saviour say­ing, That which thou doest, [Page 289] doe quickly, discovered the studie and meditation of a persidious minde, most in­tensively rowling and la­bouring of a wicked treason against his good Lord, Iohn 13, 27.

Hee sinnes ungodly that neither doth good nor loves it, hath no heart to internall pietie and justice; loves sinne when hee forbeares to doe it: is alienated from righteousnesse, is the servant of sinne, Rom. 6, 20, And of corruption, 2 Pet. 2, 19. Addicting himselfe to sin, making it his Lord, sub­jecting himselfe with all his heart, to fulfill the lusts of it, yeilding his members as servants to uncleanesse and to iniquitie, unto iniquitie, to doe the workes of un­righteousnesse.

[Page 290] Hee is not a sinner that purgeth himselfe in a studie of puritie, 1 Iohn 3, 3. It is opposed to the committing of sinne, v. 4. That effectu­ally resists sinne with a dou­ble warre, defensive to pre­serue himselfe from the hurt of it, 1 Iohn 5, 18: And in­vasive to overthrow the kingdome of it altogether and bring it to nothing, that the body of sinne may bee destroyed: that walke not af­ter the flesh but after the Spirit. Every mans life is a certaine way, unto which is fixed a [...]certaine scope and end; when all things are of the flesh & are referred to the flesh, the flesh the rule & scope of life with those things that belong to it. One [Page 291] may bee said to walke after the flesh, though he do some things by occasion w ^ch seeme to pertaine to the Spirit.

But in whose mind and intention the Spirit hath vi­gor, that this purpose and course or institution of life depends thereupon, he may bee said to walke after the Spirit, though sometimes some things are incident which seeme to resemble the disposition of the flesh rather than of the Spirit; yea sometime the flesh appeare more than the Spirit, when the mind in a kind of gene­rall motion of the true faith [...]ends unto God, in particu­lar causes there is somewhat which hinders the light of it, and hee too much more than is meete is indulgent [Page 292] to his affections, and addic­ted to his owne witte, 1 [...]or. 3, 3.

It is one thing to walke in sinne, it is another to fall into sinne, when his walke is in the light of knowledge and faith; as it is one thing to fall into the mire, another to through ones selfe into it and with pleasure to wallow in it: in that there is a hard necessitie of sinning through frailtie, in this there is a cer­taine and destinate will.

The dominion of sinne stands in assent and workes, but then the assent is not onely antecedent but con­sequent; the worke not bro­ken off but continued, where consent is given by infirmity, which repentance forthwith breakes off: sinne [Page 293] reignes not, when that which is done is by and by condemned, and that it 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 [Page 294] 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 Q. [Page 295] bee sinne to a godly man?

It is not sinne absolutely A. 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 [Page 296] 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 [Page 297] 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 [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 Phil. 2. 15, 16. 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.

[Page 302] 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 [Page 303] 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, 33. To the second: That when they would have [...]red Babel, and she would [...]ot be cured, they must for­sake her. An Hereticke after [Page 304] 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 [Page 305] 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 thē 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 inda [...]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 [Page 306] 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 [Page 307] 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; [Page 308] 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 Tit. 3. 2, 3. 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 [Page 309] 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 accus [...]tion, I restore him foure [...]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 fa [...]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 [Page 310] by love carieth him in thank­fullnesse for the love and mercie which hee hath re­ceived, to give one halfe of h [...]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. A [...] the man is so doth hee devise, speake, and worke: having recei­ved [Page 311] 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 Prov. 15. 26. 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 in [...]iching many, Prov. 10, 20. They have springs of wholesome [Page 310] [...] [Page 311] [...] [Page 312] 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, Prov. 15. 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 [Page 313] 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 [Page 314] 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 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 [Page 315] 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 [Page 316] is foule and vile, against the holinesse of the Law of God which is their delight, their Rom. 7, 15, 22. 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, Esay 51, 1. and out of disposition and inclination to good, they are said to devise good, Prov. 14, 22. As the liberall Esay 32. 8. man deviseth liberal things.

The Law is not onely in their mindes but in their wills, and their will not al­together ineffectuall; God [Page 317] 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 Vse. 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 [Page 318] buriall of his dead body. It is prophecied of the converted in Egypt that they should speake the lan­guage Esay 19, 19. 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.

[Page 319] 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, [Page 320] 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: [Page 321] 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 [Page 322] 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 [Page 323] 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 [...]eproveth him that made him, so hee that sheweth mercie to him honoureth him; doing good to the ser­vants that are in miserie, [...]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 [Page 324] 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 [Page 325] to God, Philip. 4, 18. Heb. 13, 16. But as 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 shalbe 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 [Page 326] 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 [Page 327] 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 [Page 328] 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 [Page 329] 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 [Page 330] 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, [Page 331] 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 Object. of giving all a mans goods to the poore, and it shall prosit him nothing.

The Apostle gives the Answ. 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 Est modus in dando, quid, [...]ur, cui, quo­modo, quando. 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 [Page 332] 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 [Page 333] 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.

[Page 334] 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, [Page 335] 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, as an impure creature and abject and vile; but the service of the tabernacle is ceased, the ce­remoniall worship is at an end. This is mercie to the poore, to whom if for Gods sake a man give the price of his dogge hee of­fends not, it is of his owne he gives.

2. Wee must consider a [Page 336] just right to give, either con­cerning dominion, or dis­pensation by consent of him that hath the dominion, ei­ther open, or secret, gene­rall or particular: thus wives, Children, servants, as they have the dispensation com­mitted to them, may give of his goods that hath the do­minion.

Or if they bee allowed a certaine summe for other use absolutely, as the wife for necessaries, the sonne to maintaine himselfe at the Vniversitie or otherwise, a servant for his charge in a journey, sparing something of this absolute allowance they may as of their owne give of it to the poore.

It is said of diverse godly women that followed Christ [Page 337] that they ministred to him of their substance; it was theirs, Luke 8, 3. In a case of preservation of the owner and the familie, it may bee lawfull for the wife to give of the common goods with­out the owners knowledge, privity or consent, as in the [...]ct of Abigail, 1 [...]m. 25, 18. Though her fact was something extraordina­rie, as specially stirred up of God to it: yet the ground holds, that goods preserve life, and the common goods bee for the common good of the familie, where the father of the familie is un­fit or negligent to that hee should do, the wife as joy­ned with him in governe­ment is the next to looke to it. [...]

[Page 338] When the wife or a Child hath a stocke, and hath consent of the superior to imploy it for their owne benefit (except hee fall into such want as requires their helpe) they may give of it to the poore, it is their owne.

In the case of extreame want, when life is in daun­ger, it is lawfull for the wife to give of the common goods to preserve life, with­out tarying for the consent of him that hath the domi­nion; in such a case some judge that in the law of na­ture there is a communitie of goods.