Iohn 18. 6. Hee saith to Peter that if he would bee delivered hee could obtaine of his Father more than twelve Legions of Angels and we reade of one Angell that in a night sâ—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 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 knowing the mysterie marveiled at it as extraordinary and the Centurion obserâ—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 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 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 â—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 might see how hee loved his Father and as hee commanded him so hee did even went to meet the Prince of 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 Isayaâ— 49. 6. In which service hee employed himselfe and tooke the forme 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 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 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 death even over theÌ„ 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 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 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 where hee shewed obedience hee spoiled principalities 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 digested may be a great encouragement 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
men that had faith in him their â—sinnes with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things not altogether without some sparkles of grace and seed of pietie The Spirit of God works in us so sometimes that we our selves seeme to bee authors of the fact Of himselfe it could not bee seeing it tended unto and ended in his blessed change from the state of sinne to the state of grace his passing from damnation to salvation it was some beginning of his rising out of sinne which argueth the worke of God in three respects 1. In taking away the deformity of the soule by the staine of sinne restoring the comelinesse and beautie of grace 2. In setting the will ordinately in subjection to God restoring the good of nature in beginnings which sinne had corrupted and destroyed the whole nature remaining inordinate thereby 3. In taking away the guilt of sinne whereby man was subject to eternall damnation All which and every of them is Gods worke giving into the mind a light of grace into the will a new quality whereby it is sweetly moved and readily to the obtaining of the eternall good drawing the will to him and none but God against whom the offence is committed can remit the guilt and punishment of sinne There is great difference betweene the ceasing from the act of some sinne and rising out of sinne which is to repaire man unto those things which hee lost by sinning Preventing grace is not common to all but it is proper and peculiar to the elect in whom God workes the will to spirituall and eternall good it doth not expect mans will neither doth mans will call to it but it prevents it by preparing it that it wills good and helps it being prepared that it may performe it it was a will before but not a good and right will Not onely the will of man is not sufficient if the grace of God bee wanting for so it might bee said on th' other side the grace of God sufficeth not if our will bee not wee must give the whole to God Preventing grace is faith with love The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne and prepared and that benefit is the faith of Christ so the will is healed the Spirit of God being author and so disposed that it actually wills and indevours what God commands Faith is in him which willeth to beleeve whose good will it prevents not in time but in cause and nature There is a beginning of faith a good thought of beleeving which is of God only wee being not sufficient of our selves unto it 2 Cor. 3 5. Which is not meant of any thought whatsoever but of a thought of beleeving or right living which affects the will It signifieth not simply to apprehend something in our mind But with deliberate judgment of reason and affection of the will about the thing apprehended as Philip. 4. 8. If there bee any vertue if there bee any praise thinke on these things Our conversion is described by our knowledge of God Gal. 4 9. and first receiving light Heb. 10 32. But it is such a knowledge of him as hee gives in the face of Iesus Christ unto some measure of faith drawing us to him to seeke reconciliation remission sins and is an effect of his knowledge of us As the Apostle adds by way of Correction or rather are knowen of God if any man love God the same is knowne of him as hee saith in another place received of him Rom. 14 3. Hee is knowne with approbation and drawne to God So it might bee in Zacheus such beginning of faith as is in a good thought in some knowledge of God in Christ with some love and could not for the preasse because hee was little of stature Thus it falls out to men of good desires sometime that their hope is deferred and the satisfying of their desires suspended some way or other Mâ—â—tha and Mary desired the healing of their sicke brother to prevent his death sent to Iesus about it hee deferred their desire till he was dead buried and stunke that hee might worke a greater miracle in raising him from death to life for Gods glory and the confirmation of the faith of his Disciples this may bee one stay more glory to God good to men Iohn 11 4 15. So was Iairus his desire of the healing of his daughter deferred and hee disswaded from troubling Christ any further as counting it hopelesse for now she was dead onely Christ excites his hope of the life of his daughter Luke 8 42 49 50. Sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling as the two blind men desiring mercie of Christ to receive their sight were rebuked by the multitude that went before because they should hold their peace They that brought their Children to Christ with desire of his blessing were a little stopped by his Disciples Sometimes a man hath impediments and lets from himselfe as Zacheus from his low stature that could not looke over the multitude that were about Christ it may bee his faith is not such as God will have it before hee receive what hee desires if it bee of a good thing to bee done by himselfe When hee hath a good will and desire the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength There is a remainder of Originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire till they cast it away that the comfort is most in this strife to doe it in the willingnesse of the spirit hindered by the flesh Matthew 26 Chapter verse 4. Satan is a great hinderer of good desires as the Apostle saith in his owne case in desire to see the Thessalonâ—ans from whom he was taken for a short time in presence not in heart and indevouring it with great desire Hee would have come once againe but Satan hindred it 1 Thess. 2 17 18. How hee hindered â—s not expressed whether by tempests of the aire or by the tribulation of the persecuting tyrants or lying in wait for him in the way to kill him or by sicknesse but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith Hee assirmes the decree of his will to it and his preparation to accomplish it once and againe and in that hee was hindred the inward act of the will the Divell cannot discerne or hinder so as the outward act of the body as to preach the Gospell c. The Divell and his angels are noted to hold in their haÌ„ds the foure winds of the earth that the winde should not blow upon the earth or the sea or on any tree which signifieth the
habituall â—race bee in their hearts as the grace of magnificence and magnanimitie yet the want of abilitie unto their acts hinders the exercise of the habite till God give it and then they doe great workes Abrahams meeke and gentle mind had not appeared so much in giving Lot his choise to goe to which hand hee would for peace sake if he had not beene so rich neither had Ioâ—s patience in great losses beene so exemplary if hee had not had great substance Wisedome is good with an inheritance Eccles. 7. 11. It is more to have riches with grace than to have it with poverty for though respect of persons is a sinne and to esteeme men after the flesh yet among men the wisedome of a poore man is despised and his words are not heard Eccles. 9. 16. Wisedome indeed makes a mans face to shine but poverty as a cloud comming betweene obscures and darkens it When a rich man speakes gracious words which hee may more freely speake as he thinkes he is more easily beleeved and the things hee commands are sooner put in execution which appears in Iobs double condition When his glory was fresh in him the eare that heard him blessed him and after his words men spake not againe they that heard were as it were altered at his words and hung upon his talke as upon an irrevocable judgement but being once dejected hee was despised and when God let loose his cord base persons let loose the bridle before him Iob 30. 1. 11. Which may bee to stay rash censure of rich men even because of their riches Eccles. 10. 20. Curse not the rich in thy bedchamber If he bee wicked yet God may suddenly change him and then his richs are an honour to him and hee an ornament to them as Ioseph of Arimathea who was an honourable counseller and rich and a Disciple of Christ Math. 27 57. It is said of Tyrâ—â— that her riches should bee 〈◊〉 holinesse to the Lord Secondly for such as dwell before the Lord resting upon him with sincere confidence and serving him with pure conscience Thirdly for food to eate sufficiently and for durable clothing Esay 23. 18. It is indeed a greivous sinne dishonoring the most glorious Christian faith to preferre wealth so as to set up profane men for it to despite ignominiously to use poore men for their poverty though rich in faith Yet when a private rich man and a poore bee both godly the rich may bee honoured above the poore without any injury and ought to be and the poore is to give place to the rich as being able by Gods providence to doe some good both to him and to many as some image of God in his sufficiencie and liberalitie who is set before us in the Parable of a rich man Luke 16 1. Verse 3. And hee sought to see Iesus who hee was This is the occasion of Zacheus his conversion his earnest and unconquerable desire of seeing Iesus it is questioned whence his desire was whether of himselfe or of the holy Ghost of vanitie to satisfie curiositie or serious with respect to Christ both as a great Prophet and the Saviour of the world which may bee answered thus First as there may bee like words and deedes that proceed not from one and the same principle so may there bee like desires Maries words and Zacharies differed not much How shall this bee saith she seeing I know not a man Whereby shall I know this saith he for I am an old man and my wife well stricken in yeares her inquiry was out of admiration to learne his out of unbeleefe looking to nature hee measured the promise by common course Abraham laught at such a promise Sara laught also hee out of the joy of his faith Iohn 8 56. She of unbeleefe which yet shee overcame Heb. 11 11. David did that which was right in the sight of the Lord Amaziah did so likewise yet not with like hearâ— 2 Chron. 25. 2. So for desires Paul desires Salvation Balaam desires Salvation Balaam of a pang of despaire Paul of love to bee with the Lord. A scorner seekes wisedome Prou. 14 6. a godly man seekes wisedome Hee of perverse affection this of sincere intention to understand his owne way Verse 8. That hee may possesse his owne heart holding it firmely in the truth Herod desires to see Christ but of curiositie of hearing and seeing something strange to please a corrupt mind but hee was not vouchsased either doctrine or miracle not to see a sparke of his heavenly glory and the flesh of his mind declared it selfe in his sending him to Pilate mocked and despised So certaine Greeks desired to see Iesus and sought to Phillip that he would helpe them hee taking Andrew with him told Iesus But there is no mention of the Greekes made by him in his answere but he applied himselfe to cal off his Disciples from vaine expectation of earthly glory discoursing of his death and the fruite of it of hating our lives in the case of confession Iohn 12 21 c. Secondly now the desire of Zacheus was greatly respected and succeeded unto his Salvation though nature may incline men to novelties and to desire the sight of such of whose excellent fame wee have heard yet the end of his desire shewes that it was of spirituall beginning being blessed with such a change of the whole man there began to bud some seede of Salvation in him hee was caried with a singular affection to Christ which was by some impulsion of the holy Ghost more than common as the issue declares the Spirit of the Father drawing him to the Sonne And wee may observe in it that God begins his good worke in small things sometimes hee begun the second Temple so as they that had seene the former despised it as nothing in their eyes altogether unlikely to come to any glorious accomplishment yet of these conteÌ„ptible beginings he brought it forth to such glory as with joyfull shout they declared their gladnesse and with heartie wellwishings desired that as his grace not mans strength had finished it so his favour would maintaine and defend it Zach. 4 6. 7 10. The prophesie Esay 42 3 applied to Christ sheweth how with wonderfull meekenesse and tendernesse hee should bring forward his kingdome out of small beginnings notwithstanding the hostile opposition of Satan and all his wicked instruments Math. 12 20. A bruised reede shall he not quench till he send forth judgement unto victorie A bruised reede what more fraile smoking flaxe what more easily extinguished Esay 43 17. They are quenched as towe saith the Prophet speaking of the hoast of the enemies of God he will as easily extinguish them for ever as wee quench a little towe yet if men be not wicked but have some beginnings of pietie in them how weake soever he will not despise them but cherish strengthen and increase them with marveilous inâ—ulgence and mercie
Which is for abundant consolation to them whom he hath drawne of his everlasting love Ier. 31. 1. Having loved his owne that were in the world he loved them unto the end Iohn 13 1. Having found grace in his sight that hee selects them from the world they shall have given them grace upon grace till they be filled with all the fullnesse of God The Church is commended of her spirituall ornaments under termes of rowes of Iewels upon her cheekes and Chaines of gold about her necke and withall is promised that the whole Trinitie shal give her further increase of holinesse and all rich graces that nothing shall bee wanting to her comelinesse meete for so great a spouse but her spirituall glory in all parts and numbers shall bee perfected in similitude borders of gold with studdes of silver God is in covenant with the people whom hee once receives to rejoyce over them and never to turne from after them to do them good to be an everlasting Father following them with perpetuall favour and liberall blessings Ier. 32 40 41. It is one chiefe use of benefits received by experience to confirme our hope to finde God as we have found him in present and in future necessites Christ remembers his Disciples of the miraculous feeding the five thousand with five loaves the foure thousand with seaven loaves and a great deale left to cure their difference or weaknesse of faith about provision for bread Math. 16 8 9 10. David from former experience of Gods care of him concludes in hope thus Surely goodnesse shall follow me and mercie all the dayes of my life And I will dwell in the house of the Lord for ever The Apostle teacheth this Rom. 5. 10. If when we were enemies we were reconciled by the death of his Sonne much more being reconciled wee shall bee saved by his life I was delivered out of the mouth of the Lyon and the Lord shall deliver mee from every evill worke and will preserve me to his heavenly kingdome But take heed of wronging him in his love not rendring according to the benefit as Hezekiah is someting blotted with it in his Chronicle and David reproved for it yet with declaring the readinesse of God to proceed in blessing his with more and greater blessings 2 Sam. 12 8. If that had beene too little I would moreover have given unto thee such and such things 2. Pray the Lord to rejoyce in his works Psal. 104 31. In which our state is founded as that speach of Iob implies Thou wilt have a desire to the worke of thine owne hands Iob. 14 15. For this David prayeth Psal. 138 8 Forsake not the worke of thine owne hands Cry with the Church for new inspirations of Gods Spirit to increase of pleasant fruits to invite Christ to his garden replenished with chiefe spices and hee will accept of such invitation and declare his good acceptance of such entertainment and call you in due time to come to him out of the miseries of this troublesome world when hee shall satisfye all your desires according to that loving call Come with me from Lebanon my spouse with me from Lebanon And hee made haste and came downe and received him joyfully In this â—acheus shewes the effect of his calling Obedience in hastie comming downe and in joyfull receiving of Christ. Wherein we may observe that the Word of Christ in calling men to him is lively and of an attractive force making the will to answere and assent to his calling There is an infallibilitie of the effect whose cause is not the studie of the Disciple but the excellencie of the maister Psal. 18 44. At the hearing of the eare they shall obey me Esay 52 15. The King shall shut their mouthes at him for that which they had not heard shall they consider Vnderstanding that the counsell of God is to save the world by Iesus Christ they shall without gainsaying submit themselves unto him for their salvation As it was in calling his Disciples not onely poore fishermen Simon and Andrew Iames and Iohn forsooke their nets and followed him but Matthew a rich man foosooke a gainefull trade and betooke him selfe to him which was neither levitie or stoliditie so soone to be moved away from their former condition and course of life But divine force making his word effectuall to that for which hee spake it That thereby they might consider that their preaching of the Gospell should not be a dead sound but with spirit and power for obedience of faith Hee so perswadeth or allureth Iapheth that he joynes himselfe to Shems tents sweetly reduceth the Gentiles to the Churches societie as the very station of felicitie Genesis 9 27. Whom hee calls to be of his household he causeth to come and joyne themselves to him and his people to the satisfying of them with the good things of his house Psal. 65 4. Hee breakes them off from the wilde stalke and ingraffts them into the true vine They are the called of Iesus Christ Rom. 1 6 That is partakers of him by their calling The Father teacheth them inwardly with their outward hearing so as hee that hath heard and learned of the Father commeth unto Christ the Father drawes him Iohn 6. 44 45. Which conteines illumination of the mind a good dâ—scerning of the things of God and forming of the will to the obedience of Christ. The dead heare the voyce of the Sonne of God and they which heare it live Iohn 5 25. In which is implied a double grace in the secret vertue and power of the word First That the dead should heare which is beside nature Secondly bee called againe to life from which they were fallen To heare is to beleeve and assent with the heart Iohn 10 16. Other sheepe I have which are not of this fold them also I must bring and they shall heare my voyce They shall beleeve with the heart unto an ingeneration of a new principle of spirituall life and excitation to elicite acts of this life It is not alwayes or in all persons that this word of Christ is thus effectuall some open the eare but heare not some when they heare resist and blaspheme hate him and increase their sinne Iohn 15 22. So as he is to their ruine Luke 2 34. He is a stone to stumble at a rocke of offence to them that are disobedient 1 Pet. 2 8. Whereunto also they were appointed But in them whom hee calls of his purpose it is thus effectuall so as it is refused of no hard heart because he softens it hee takes away the stony heart and gives them an heart of flesh to whom all things worke together for good whom hee calls so as hee justifieth and glorifieth them Rom. 8 28 30. According to his election of them the election obtaine it Rom. 11 7. Gods purpose is his will predestinating men to life So then when men are moved but ineffectually by the word
for their sinnes because no sinne can be pardoned but by faith in Christ but not for not beleeving in him of whom they have not heard Iohn 15 22. Rom. 10 14. Of contrarietie of faith when men reject Christ will not receive him the will standing in opposition to the hindering of the mindes assent to the truth resisting both interior instinct and exterior preaching whereby Christ with his saving power is offered This hath the reason of sinne and condemnes men makes them guiltie of the body and blood of Christ in an unworthy rejecting of him Iohn 1 11. Hee came unto his owne and his owne received him not Iohn 5 40. Ye will not come to mee that ye might have life 43. I am come in my Fathers name and ye receive mee not Some profanely set light by him and his grace as Esa 〈…〉 despised his birthright in comparison of a morsell of meat Heb. 12 16. And they that were called to the marriage Supper of the kings sonne set light by it for their worldly advantages Luke 14 18 with one consent making excuse and when they feare that his presence will bee any losse in their temporall state they wilfully reject him as the Gadarens for the losse of their hoggs and shew a notable unthankefullnesse offering vile indignitie to Christ in preferring and redeeming base things with a wilfull losse of him and his salvation So they wrong their own soules as the rich man that had his whole and full portion in good things in his life time and cast away his soule Luke 16 25. Some love darkenesse so as the light is hatefull to them because it discovers the evill of their works which they are not willing to accuse themselves of and come to the soveraigne remedie of their soules to bee healed This is condemnation the jâ—st cause of their perishing not that they are in darkenesse ignorant of the way of salvation nor that they are in sinnes for Christ helps both hee is the light of the world that whosoever beleeveth in him shall not walke in darknesse but shall have the light of life and hee came into the world to save sinners But that the light being come into the world they love darkenesse rather than light and the cause is that their deeds bee evill They have an evill conscience and will not bee cured they worthily perish without pitty the love of their vices keepes them from imbracing the fountaine of vertue They are withheld by a most wicked cause from yeilding themselves to so gracious a remedie As they justly are damned that had the truth which saveth but loved it not having pleasure in unrighteousnesse 2 Thess 2 10 1â— In not receiving Christ they are greivous unto God who hath given this record of his Sonne that hee hath given eternall life unto the world and that life is in his Sonne and whosoever hath his Sonne hath life They that receive not Christ upon this record of God give no credit to him so blaspheame him to bee a lyer 1 Iohn 5 10 Fearing least they should bee deceived in resting upon his promise To derogate faith from the Gospell in which Gods truth and faithfullnesse is chiefly set forth when men spoyle him of the honour of his truth what leave they remaining to him Light of nature teacheth that God is the prime veritie truth it selfe and so is to be beleeved in whatsoever hee avoucheth to bee true whatsoever hee testifieth of his Sonne all that have notice of it are bound to credit God hath testified that Christ is the life of the world that there is not salvation in any other this record I am bound to beleeve with an historicall faith but where hath hee said that he is my life that requires an inward testimonie which till I have received I seeme not to wrong God I must first have his record before I be guiltie of not receiving it There is a double act of faith direct which is my receiving Christ that I may bee saved committing my soule to him to deliver mee from death and to restore mee to my lost happinesse which is called faith of adherence This I am bound unto by the exterior record which in the Gospell God hath given of his Sonne and the Apostle to incite men to faith takes his argument from the dishonour which is done to God in not resting on his record to the receiving of his Sonne unto life The holy Ghost convinceth the world of sinne in the ministerie of the Gospell because they beleeve not in Christ Iohn 16 9. Not onely that all the world out of Christ are in their sinnes but that this is a sinne which they had not before they heard him preached to bee the Saviour of the word that they beleeve not in him for justification from their sinnes Iohn 15 22. There is also an act reflexe which is called faith of evidence which is to bee assured of my salvation upon the inward testimonie of God in my selfe the evidence of his grace in me that I doe indeed beleeve and am converted from sinne to holinesse that I have the witnesse of the water and blood in mee of regeneration and justification by Christ wee know that wee have passed from death to life because wee love the bretheren 1 Iohn 3 14. I have written these things to you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life 1 Iohn 5 13. The first act of faith is without experience before it but the word which wee have received as the word of God workes in us that beleeve and so wee have experience to an increase of our faith It is to their reproofe that though they subject their hearts to the Commandement of hearing Christ and beleeving in him and labour to worke the worke of God in beleeving in him whom hee hath sent yet sensible of their unbeleeve and fearing least it may hinder the good which they desire do goe on unchearefully They consider not that God requires their joy in the knowledge of him to be the Lord which exerciseth loving kindnessâ— in the earth and doth therein delight Ier. 9 24. And how mercie pleaseth him where men will give place to it waiting that hee may have mercie on them his pleasure being in them that wait on his mercie Psal. 147 11. And how hee cherisheth the least beginnings of faith when it is as a smoaking flaxe or bruised reed Math. 12 20. how readily Christ apprehends us when wee though weakly lay hold on him They observe not the change wrought in them and the spirituallnesse of their actions now in comparison of that they were before they received this seed which God giveth life unto The new creature is but as an infant in them in the understanding of this and the great consequence of it in the evidencing of Christ in them otherwise it is joyfull They marke not how that little faith is
in themselves more holy or by institution under the Law than other dayes And so to observe dayes either by the Churches precept or by voluntary taking up to observe is reproveable for though in respect of institution and use the Saboth is more holy than other dayes yet not in the nature of the day for then it could not have beene chaunged As the water in baptisme by institution and use is holyer than other water so the bread and wine in the Sacrament but not by any inherent holinesse 2. He condemnes the keeping of such daies above other as worship of God of necessitie in conscience as if the not keeping bound to sinne When none but God can give such Lawes as the breach of them blots the conscience where is no Law is no trasgression where the Church and governers appoint or men take them up to observe they bind but as historicall helps and are free without scandal contempt 3. Hee finds fault with the keeping of them as against faith shaddowes of Christ and his benefits for which they were instituted Coloss. 2 16. Christ being come as the body of those shadowes the shadowes must cease But to keepe dayes in memory of benefits past and to stirre up to duties thereby for time to come is not against religion It reproves such as forget both benefits and dayes wherein the Lord wrought them for them Psal. 78 42 They remembred not his hand nor the day wherein hee delivered them from the enemy wee are so apt to forget benefits that wee had neede use al lawfull helps to put us in mind of them consider the charge Deut. 8 10. 11 and David charging his memory Psal. 103 1. Is salvation come The day of calling and salvation is one the same day that a man is called hee is saved 2 Cor. 6 2 Behold this is the accepted time behold this is the day of salvation the day of acceptation in Christ is the day of salvation to him that is so accepted Adoption comprehends all our blessing even the glory of the life to come Rom. 8 We wait for the adoption the redemption of our bodyes But in our calling receiving Christ we receive this dignitie of adoption Iohn 1 12. Calling is the revealing of Gods grace and his will to save us by Christ Iesus in our minds and heart so as we consent to God calling and follow after him for that life in his Sonne and cleave to him for it Comming to Christ and receiving of Christ are coupled together and the contrary not comming not having life but abiding in death 1 Iohn 5 12. Iohn 5 40. Calling is Gods worke inabling a man to performe the condition of the covenant which is to beleeve in Christ and so makes partaker of Christ that hee is of his body partaker of the promise an inheriter also Ephes. 2 6. Hee that beleeveth hath everlasting life is passed from death to life Iohn 5 24. Calling effectuall is the first revelation of predestination to life accompanied with justification and glorification Rom. 8 30. Iustification is unto life Rom. 5 18. Regeneration is Glorification or Salvation begunne Titus 3 5 7. He saved us and called us 2 Tim. 1 9. Hee saved us calling us wee are called to his kingdome and glory 1 Thess. 2 12. To obtaine salvation or the glory of our Lord Iesus Christ 2 Thess. 2 13 14. To high things Phil. 3. The calling is therefore called heavenly Heb. 3 1. Not onely as from heaven but unto heaven Come up hither and then they ascend in the sight of others Revel 11. Wee are called in hope of heaven Coloss. 1 4 5. And by hope we are saved Rom. 8 24. If calling and saving in respect of beginning and certaine accomplishment bee contemporarie then bee exhorted to make your calling sure that you may be sure of your salvation with it 2 Pet 1 10. Try your selves by these signes 1. An eccho like answering to the Lord revealing his grace and will to save you by Christ Psal. 27 6 7. Hos. 2. ult Zach 13 9. Esay 44 5. God speakes first in the heart then the heart answers againe to the Lord and a man is readie to underwrite to the Lord if hee say thou art mine I have given my Sonne for thee as proofe of it The heart will say I am thine with admiration of thy love receive I thy Sonne given to mee This will further by strife against unbeleefe and the love of God and a carefull applying of our soules as given to God to doe his wil appeare though wee yet feele not our faith Vnbeleefe and other sinnes have no quiet setling no dominion over us wee labour to cast them out and linger after the Lord as having our hearts toucht by him to receive him as our King to save us as they followed Saul whose hearts the Lord had toucht 1 Sam. 10 26. As Elisha at plough after Eliah had cast his mantle upon him as a signe of Gods calling him to be a Prophet could not but follow and durst not so much as goe home without his leave 2. A standing up from the world unto new workes whereunto God called us wee forsake the worlds fashion and manner of life wee can bee no longer of one mind and heart with them Be they Heretickes civill men without religion or professing religion without power God in calling selects us from the world we cannot count them our deare companions our hearts and wayes do so disagree that we are abomination or matter of pittie one to another We are as first fruits to God 3. A Spirit sitting us for that unto which wee bee called by which wee savour things of the spirit aspire to heavenly righteousnesse not satisfyed with measure but to bee filled with the fullnes of God following apprehend that for which wee are apprehended wee meditate now high things a crowne a kingdome heavenly inheritance lower things are too meane to hold us to them Bee thankefull you that know your calling 1 Tim. 1. I thanke him The promise is to them that the Lord calls bee they neere or farre off Act. 2 39. That when you heare the promises you ought to prayse the Lord that made you true heires of them that you may say Salvation belongs to me for the promise belongs to mee in that I am called Prayse God for the fellowship with Christ Iesus his Sonne to that hee hath called you 1 Cor. 1. 8. This calling is a speciall character of Gods love the first speciall evidence of it Worldlings falsly conclude speciall love from common blessings against which Solomon opposeth Eccles. 9 1. And our Saviour Math. 5 44. And the Rhemists note is good there that outward prosperitie is certaine either of a better man or better religion but effectuall calling is an infallible evidence of Gods love from election to salvation Bee studiously thankfull for this which the Apostle puts the Romans in mind that among
of the Spirit Satis nâ—ta est sermonis forma qua fieri aliquid tum demum dicitur quando magis â—t evidentius fit quam antea fiebat aut quando aliquo novo modo incipit fieri sicut dominus loquitur Ioh. 16. Maiore fiducia ex multo clariore agniâ—ione Frequentius atque ardentius orabant quam antehac dam ad huc rudes et ex corporali prasentia Christi securiores erant Ac longiores in precibus They sinne that teach that Christ gives life justice to some that extinguish it fall from it They are of two sorts some teach and some hold that reprobates have true justice From which they fall totallie and finally that a man may bee the Child of God yet not inherite It is for consolation to the beleevers such as God hath brought to Christ his power is ingaged for their continuing in grace unto salvation not onely that they cannot loose grace finally but that they shall at no time by any power of hell have grace so shaken out of them as that there should not be left that which accompanies Salvation Get of God pray for his glorious power strive to feele it Ascribe to Christ the power of standing stedfast in grace The Sonne of man is come to seeke and save c. The proprietie of this worke of saving the lost is in Christ not communicated to any other Revel 7 10. This may appeare in Gods appointing him and sending him to save those that hee did appoint and give to him that hee might give them eternall life Hee is Gods Elect for that purpose Esay 42. His servant on whom he will stay or whom hee will establish This his enemies confessed to bee true of the Messiah Luke 23 45. Let him save himselfe if hee bee that Christ the chosen of God The Father is said to seale him to this Iohn 6 27. Wherein is declared his authoritie from the Father to give the food that lasts to eternall life this way God ordained before the world to our glory 1 Cor. 2. He hath predestinated him 1 Pet. 1. raised up for us Luke 1. 69. prepared Luke 2 30. 2. In his sufficiencie for this worke Esay 63 1. sufficient to save or almighty to save I speake in righteousnesse and am sufficient to save this is in fullnesse of grace and truth Iohn 1. Being very God v. 14. The fullnesse of the Godhead dwelling in him bodily Coloss. 2 9. So as wee are compleate in him v. 10. That beleevers need nothing out of Christ unto their justification and Salvation they have fullnesse in him and need nothing out of him to peice up their felicitie he is able to save perfectly such as come unto God by him Heb. 7 25. He is made unto us of God wisedome righteousnesse Sanctification and redemption that they which rejoyce might rejoyce in thâ— Lord. Coloss. 3 11. Christ is all and in all things All-sufficient to true happinesse It pleased the Father that in him all fullnesse should dwell What wee can desire for our perfection or God require for his satisfaction it is full in Christ. Hee is said to bee not onely a Saviour but the salvation of God ascribing all that belongs to salvation unto him Esay 49 6 Luke 1 69 and 2 30. In whole and in part The author of eternall Salvation Heb. 5 9. And the finisher of it Heb. 12 2. If any other cause of salvation be added it must bee to supply the want of the sufficiencie of Christ for this which is blaspheâ—ie to â—â—firme All other Saviours in whole or in part besides him are excluded Esay 43 11. I even I am the Lord and besides mee there is no Saviour as there is but one God so is there but one Saviour who can bee a Saviour that is not God Esay 63 3. Christ in his answere to the 2. Question of the Church Wherefore is thine apparrell red and thy garments like him that treadeth in the wine presse takes it wholy to him selfe to deliver the Church like a mighty conqueror from all her enemies I have trodden the wine-presse alone and of all people there was none with mee c. The Church nor any member of it could do any thing to their owne Salvation and deliverance from their enemies but Christ did it alone and so mightily that none of the Churches enemies could withstand him I will tread downe the people in my wrath and make them drunken in mine indignation and will bring downe their strength to the earth Luke 1 71. He condemned sinne in his flesh hee cancelleth the Law Coloss. 2 14. And taketh it out of the way nayling it to his crosse Hee tryumphed over the Divell and all the hellish principalities Coloss. 2 15. 1 Cor. 15 24. Heb. 2 14. And destroyed death for ever did abolish it Hos. 19 14. 1 Cor. 15 55. He is the way the truth and the life so as there is no other way to come to the Father but by him Iohn 14. There is not salvation in any other neither is any other name under heaven given among men by which they must bee saved Act. 4 12. By himselfe hee purged our sinnes Heb 1 3. It serveth for confuâ—ing of that opinion mâ—râ— full of pittie than truth that hea thens may be saved by keeping the Law of nature our of the acknowledgement of the true God It appeares that all the light of the heathens whereby they know God in some sort and put a difference betweene honest and unhonest things their naturall conscience accusing excusing according to their judgement in particulars will not be to save them but to leave them without excuse Vt constricti convictique teneantur proprie damnationis q. d. eos ne mutire quidem ausuros ad desensionem suam Tremel Not onely noting the consecution but why God would have that light to shine in darkenesse that men should have nothing to pretend Ber. Vt nullam possint adserre defensionem in iudicium Dei quin iure sint daÌ„nabiles Calv. God left not himselfe without a witnesse yet suffered the gentiles to walke in their owne wayes Act. 14. Wincked and regarded not those times of ignorance But now Christ is revealed calls all men unto repeâ—tance every where Actes 17. The heathens are in the prayers of the Church left comparatively to the wrath of God as a people not so much as in outward covenant with God Ier. 10 25. Powre out thy wrath upon the heathen that have not knowne thee upon the families that call not upon thy name Psal. 79 6 7. The Prophet gathers by that that God calls them not to bee of his household but letts them remaine strangers that they are under his wrath and so desires him to put a difference betweene his owne people and them that worship him not The heathen are said to bee without God and without hope Ephes. 2 Not under mercie 1 Pet. 2 10. They are children of wrath
worke of Christ done by himselfe wee are bound to trust and rejoyce in him alone for our whole salvation Gal. 6 14 God forbid I should rejoyce in any thing save in the crosse of our Lord Iesus Christ. The word save is exceptive hee will glory in that and exclusive in nothing else Christ cru cified is the treasure of the Church for all spirituall blessings of all wisedome and knowledge of the love and favour of God Ephes. 1 6 Of honour and holinessâ— hee hath made us kings and Priests to our God Apac. 1 6 of libertie Luke 1 74 Iohn 8 32 36. Of pleasures and comfort wee are compleate in him Philip. 3 3 Wee rejoyce in Christ Iesus and put no confidence in the flesh that is in any created thing out of Christ. But rest in him alone for our whole felicitie with confident glorying The evidence of the truth of this is that hereby the world is crucified to us and wee to the world by the world understanding that which is opposed to the kingdome of Christ and the new creature for which new creature in us the world cannot but hate us By the power of the Spirit dead to the world Phil. 3 We worship God in the spirit our spirit sanctified and governed by the Spirit of Christ with internall and externall actions after his word Let it move us to love him with our whole heart that by himselfe purged our sinnes saved us being lost and no other with him thinke it not enough to magnifie him above other beloveds but omnifie him not onely as a friend a child a wife our life but united all more than all these He did in his love that passeth knowledge all that purchased thy happinesse hee suffered all finished all for thee Let this bee seene in our not induring of such teachers and doctrine as obscure this love of Christ joyning helpes with him for our salvation Philip 3 2 As enemies of the crosse of Christ v. 18. It is noted that the faithfull stand on Christs side for him 2 In our due esteeming of the sincere ministers of Christ that teach him faithfully as the onely redeemer not onely from greater but from all lesser sinnes Ye received me as an Angell of God as Christ Iesus if need had beene yee would have pluckt out your owne eyes Gal. 4 Have them in singular love for their worke 1 Thess. 5. It is their great praise to seeke the things of Christ. 3. In our valewing and respect of men of Christ in them 2 Cor. 5 16 wee know no man after the flesh Whatsoever wee do in word or deede do all in the name of Christ Coloss. 3 Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandements and no earthly creature as Lord of Lords and King of Kings Traditious not after Christ are in that name blamed that they are after the commaundements and doctrines of men not after Christ Coloss. 2 8 22 Not imposed or warranted by Christ not ascribing all to Christ as the Prophet Priest or King of the Church 2. Doe all by his vertue fruits of righteousnesse are by him Philip. 1 11. Our sufficiencie for doing or suffering is by his grace and power Rom. 8 37. Philip 4 13. I am able to do all things by the helpe of Christ which strengtheneth me All vertues are but naturall qualities dead shapes if they bee not done in and by his grace hee must bee the root they must favor of his sappe or they have nothing to make them truely good 3. In his mediation seeke acceptance in all with assurance Spirituall sacrifices acceptable by Iesus Christ 1 Pet. 2 5 4. All to his glory it is some mens prayse they are the glory of Christ 2 Cor. 8 23 Paul was all in his desire to magnifie Christ whether by life or death That which was lost This is the condition in which Christ finds them whom he comes unto to seeke them and save they were lost The Iewes Gods owne confederate people Children of the kingdome and concerning externall adoption heires of life yet are called lost sheepe Math. 10 6. Goe yee rather to the lost sheepe of the house of Israel Math. 15 24. I am not sent but to the lost sheepe of the house of Israel If they were lost then the Gentiles without God without Christ without hope Math. 18 11 The Sonne of man is come to save that which was lost 1. We were lost in Adam wee in him made a defection from God by hearkening and consenting to the Divels suggestion out of unbeleefe nnthankefullnesse ambition Ayming at a higher state than that which God made man in wee lost both holinesse and happinesse innocencie and life and so by nature are children of wrath Ephes. 2. Death went over all inasmuch as all had sinned by the offence of one the fault came upon all men unto condemnation Rom. 5 12 18. The Divell is therefore sayd to bee a murderer from the beginning Iohn 8 44. 2. There is no power in our nature to recover our selves from this losse and destruction into which wee are plunged nor in any creature We were of no strength Rom. 5. 3. We left to that way of our selves lose our selves more more Esay 53 6. That if Christ did not seeke us and save us wee should perish for ever without regard Iob 4 20 and dye before wee were so wise as to thinke with any fruit of death v. 21. Holden in the cords of our owne sinne goe astray through our great folly and dye for lacke of instruction Prov. 5 22 23. And this aggravated by the time of our going astray from the wombe Psal. 58 3. The wicked are strangers from the wombe from the belly they erre speake lyes so â—remellius reades that Psal. 119 67 Quum nondum loquerer ego errabam declaring that wee are sinners from the wombe I have called thee a transgressor from the wombe Esay 48 8. For I knew thou wouldst grievously transgresse Wee erre as is said of Egypt they have caused Egypt to erre in every worke thereof in things that wee do not yet should doe in things that wee doe and should not doe Deceived Titus 3 3 either by that great deceiver the Divell 1 Tim. 2 14. The woman was deceived and was in the transgression 2 Tim. 2 26. Revel 20 8. And shall goe out to deceive the people which are in the foure quarters of the earth 10. The Divell that deceived them was cast into a lake of fire and brimstone Or by instruments of his that are first deceived and then deceive others 2 Tim. 3 13. Or by our owne heart Ier. 17 9. Sinfull wayes are from a naughtic heart concupiscence drawing away and intising carnall reasons vaine excuses deceiveable hopes our hearts joyne themselves to swarmes of temptations and lusts so sinne deceives us and kills us Sometimes God in a fearefull kind of justice
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is
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 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 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 hee willingly met his death for our salvation move us to labour to know 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 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 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 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 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 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 And passed through Ieri 〈…〉 behold there was a man c. Iericho was singularly subjected to the malediction of God so as whosoever should rebuild it God having destroyed it should be judged with the death of his eldest sonne in laying the foundation and of his youngest in his hanging up the gates of it which curse tooke hold of one Hiel a Bethelite in the dayes of Aâ—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 Rams-hornes and dejection of the hearts of the inhabitants therefore as a first fruits with the whole spoyle of it was coÌ„sâ—â—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 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 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 to follow him is said of bee at Bethsaida the 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