they had not care of naturall honestie or shame but they wrought all sort of vncleannesse because they deteined the trueth of God in vnrightiousnesse and suffered it not to reforme them And naturall men hath found this repining of this corrupt will contrary the reason and light of the minde and they haue saide Video meliora proboque deteriora sequor that is I see and allowe better thinges but I followe the worst And to bee short this wit of man repineth as fast against the Lordes will as the will of the deuill doeth for by nature we will that same thing that the deuill willeth and there was neuer anie thing so abhominable that the deuill hath pleasure in but wee haue pleasure of the same Yee saieth our Sauiour are of the deuill your father and the lustes of your father will yee fulfill Ioh. 8. 44. Beholde how great matter and occasion the Papistes haue to boast of free will to any good they are but vaine blinde bodies The will of man goeth wholly with the will of the deuill There is no such a thing There is not so much as one jot of the will of man free yet the corruption resteth not here but it goeth forward and polluteth and defileth all the affections that are in man as anger loue hope feare c. none of them are free they fight all against God they haue no conformitie but a great repugnance with that will of God I goe forward and I will not omit the naturall powers and faculties of the soule And I affirme that there are no powers of the soule that are naturall as the facultie and appetite of eating of digesting of expelling but all are infected with this post So that Brethren there is neuer a power of the soule that is free of this corruption Would ye vnderstand what becommeth of this corruption and what it doeth Beeing in the soule of man it maketh that there is neuer a thought that a man thinketh but it is a sinne And if thou haue no more than nature the least motion of thine heart is a sin in y e sight of God neuer a worde that thou speakest but it is a sin neuer a deed y t thou doest but it is a sin neuer a way thou wilt goe but it is a sin consequently it maketh thee alwayes subject to the heauie wrath of GOD If thou stirrest but thine hand or thy foote thou sinnest and the wrath of God will pursue and followe thee till at last thou bee casten into hell if thou bee not renewed Besides this so long as wee remaine in nature this corruption and pest is so forceable in euery one of vs that there is not one sinne in the worlde so great and abhominable but with pleasure and delight euery one of vs woulde performe it if the Lord of His mercy did not by His Spirite renew vs at least by His power restraine vs when occasion is presented The roote and seede of all mischiefe vnder the sunne is compacted in euerie man woman Maruell not when thou seest some running to adultery some to murther some to sorcery and witch-craft for that seede which is forceable in them would bee as forceable in thee to all mischiefe if the Lord restrained thee not Naturally thou art as bent and inclined to these thinges as they are if the Lord by His powerfull prouidence did not restraine thee When the Apostle Paule considereth the strength and the force of that corruption that was in his heart hee saieth I knowe that in mee that is in my flesh there is no good And in another place the Prophet saith Except the LORD had left a seede in vs wee had beene made like SODOME and GOMORRHA Esay Chap. 1. verse 9. Brethren this same seede and roote of bitternesse is in euery infant yee thinke they bee Angels and men commonly call them innocentes No no they are but wolues birdes and there is a vvorlde of mischiefe vvithin them vvhich vvill burst out when yeeres strength and occasion concurreth except the Lord restraine the same Further I aduertise you of the deceitfull lurking of this pest for it is not onely to bee feared when it bursteth foorth and is fruitfull in euill deedes but also when it lurketh yee see if there be a pest in the flesh of man before it be broken out many a time they will thinke they haue not a pest So it is with this pest it will lurke within the flesh and sinewes of the heart so quietly that a man wil thinke hee is the wholest body in the worlde but touch him present any object or small occasion yea apply but the holy Law of God to that heart incontinent his â—oule affections and lustes shall vtter themselues and burst out Euen as yee see sometimes that fire vvill bee so hidden and couered vnder the ashes that it vvill not appeare and men vvill thinke that there is no fire there but as soone as there is any meete and apt matter as wood powder or brimstone applyed then it vvill manifest it selfe and burst foorth in a flame Euen so albeit vvhen men feele not their foule lustes and affections they seeme to themselues to bee holy yet speake to them of the Lawe of GOD forbidding and discharging such and such thinges to bee done then they shall finde the passions of sinne vvhich appeared before to bee dead vvithin them to beginne to liue yea to rage in the soule and to bring foorth fruites vnto death as Paul saieth in his epistle to the Romanes the seuenth Chapter and fift verse And then vvhen these passions breake out happie is hee that hath some part of the Spirite of Regeneration to represse them and striue against them in some measure For naturallie there is nothing in vs to gaine-stand them but wholly with all our force and with griedinesse wee will accomplish them yea the deuill sitteth betwixt the shoulders yea in the very heart of man and carrieth him heere and there to accomplishe all sort of mischiefe in all kinde of filthinesse and shall neuer let him stay till hee bring him to destruction There is no power in man to resist And therefore sinne is saide to reigne and to haue a kingdome within vs And except the Spirite of Christ come and in mercie either holde downe or else mortifie and slaye that foule corruption it shall slay vs at the last Yee see then howe deceitfull it is and howe easily men are deceiued whilest this corruption lurketh within and vttereth not it selfe But Brethren more dangerous is the deceite thereof when it bursteth out We thinke that man to bee in a miserable estate who is raging in this bodily pest and yet is so blinded and senselesse that hee is not aware of the sicknesse till hee die in the same if hee were sensible of the disease hee were in a better estate and condition And so is the estate and condition of man naturally when this corruption beginneth to vtter it selfe
damnation shoulde mooue vs neuer to thinke on pleasing of our selues but onely to pleasure Him who hath deliuered vs from such damnation The third argument was taken from the purpose which the Lord had in dying for vs to wit that the life that was bought by His death should bee consecrated to Him and employed in His seruice for beeing once redeemed by Him we are no more our own men but His who hath bought vs. And therefore as the seruant setteth his eye vpō his lord waiting to pleasure him euen so in all our actions with our whole minde wee shoulde bee set to pleasure our Lord who bought vs when we were bond-slaues to sinne and Sath in Otherwise we shal fall abacke to that damnation from which wee were redeemed Now to come to this Text that we haue read in the first verse thereof we haue the resolution of the Apostle Paule and the purpose which hee taketh concerning this matter Seeing CHRIST his LORD hath set Himselfe to please him and to redeeme him from death and to purchase life to him his resolution is to giue Him againe that life which Hee hath purchased to him to employ the whole life of him in the seruice of that Lord who hath redeemed him Therefore Brethren before I goe forward learne a lesson of this generall If this was the purpos 〈…〉 CHRIST in dying for vs in dying so shamefull a death that we for whom He died should liue to Him and not to our selues our purpose shoulde bee on the other part to giue Him this life that He hath bought so dearely giue Him it or else thou shalt giue it to a worse man Imploy it in His seruice or else thou shalt imploy it in the seruice of a worse man And euerie one should say for their owne parts as Paul did for his part Hath Christ died for me to this purpose that I should liue to Him then will I take purpose and will resolue in mine heart to giue Him the life that He hath purchased to mee by His death this was His purpose in His death concerning mee I will not disappoint Him of His purpose that life that He hath wonne to me I will consecrate it to His seruice It is true thou canst neuer disappoint the Lord of His purpose His purpose standeth immooueable the man to whom He looked in His death hee must liue and euerie man for whome Christ died was in His eyes when Hee died No godlie man was out of His minde in His suffering but He saide in His heart I will die for this man and for this woman that they may liue to mee So He will not be disappointed But looke thou disappoint not thy selfe If thou sayest Christ died for me and in the meane time thou wilt not giue thy life to Him but wilt liue to thy lusts and not to Him thou of necessitie in the ende shalt bring thy selfe to a miserable point There is nothing in the world that a man should take more heede to than to the life to come to their maner of liuing heere and to the actions that they haue in hand and the thinges about the which they are occupied in their conuersation for if thou haue a conscience thy conscience will tell thee by thine actions what part thou hast in CHRIST if in thine actions thou be seruing Him thy cōscience wil tell thee thou hast a part in the LORD whom thou art seruing and thou in the meane time if thou bee but eating thy dinner if thou doest it to His glorie thou shalt finde a sweete apprehension of the death of CHRIST and it shall raise a great joye in thine heart But by the contrarie if thou be euill occupied and about to do an euill deede thy conscience within thee will giue thee a secrete warning and will saye O man thy worke testifieth thou hast nothing adoe with CHRIST and thou shalt find in thine hart no comfort of Christs death nor of His resurrection So it is good to be well occupied euery man in his owne calling and in all his doings euer to haue CHRIST before his eyes who hath giuen him this life Wouldest thou then trie whether the deedes that thou doest bee seruice done to y e Lord or not I shall tell thee how thou shalt know I will not speake of outward tokens but looke day and night within thy selfe to thine owne heart what thou feelest there feelest thou a conscience by night and by day testifying to thee that thou art vpon a good course and seruing CHRIST who died for thee it is well with thee if thy cōscience be rightly informed thou finde in the meane time a sweete apprehension of CHRISTS death passion and rising it is well But if thou feelest not this testimonie of a good conscience but rather a displeasure and grudging in thy soule all is wrong Well art thou if thou finde in all thy doinges a sweete apprehension of CHRISTES death and resurrection if thou finde it not woe is thee leaue that deede away with it Away with all businesse that will not furnish a joye of conscience in CHRIST and will not make thee to saye CHRIST is mine I am doing Him seruice Nowe to come to the purpose The speciall point of seruice that should be giuen to CHRIST is set downe in these wordes From hencefoorth know wee no man after the flesh These are the wordes weigh them The special point of seruice set down here is the right estimatiō of men among whom we liue in y ◠world It is no small matter to esteeme of men women as we shuld do The rule whereby the Apostle will esteeme of them is not in the flesh nor by fleshly doing that is by nonē outward thing All these outward things as kindred nobilitie beautie wisdome worldly eloquence riches honour c. with all the rest of these things which men hold in admiration are nothing This is not the rule of the Apostle nor we should not by that rule esteem of them How then What is contrarie to the flesh the spirite What is contrarie to nature grace What is contrarie to the olde man regeneration Then what ought to be the rule according to the which wee should judge of men the spirit grace and regeneration But ye will say Are not all these worldlie thinges benefites of God shoulde not men bee esteemed of for them I answere The Apostle speaketh not simplie of them but in comparison in respect of the spiritual graces The nobilitie of the king is but dung in respect of the least droppe of the blood of Christ the least sponke of grace is worth whole nature the least portion of Heauenlie glorie is worth all the glorie in the world the least sponke of regeneration is worth all the genealogies that can bee in this worlde When Christ commeth with His spirit grace and regeneration all these earthlie prerogatiues vanish as the mist Then marke There is the speciall point of seruice done
heauenlie thing is compared with a worldlie thing the worldlie thing is nothing in respect of the heauenlie thing And therefore there is no man comparable to the Minister in labour the warrier the runner the plow-man is nothing to him The Apostle writing to Timothie saieth in his second Epistle Chap. 2. vers 5. If thou fight not thou shal◠neuer attaine to the crowne and why shouldest thou lose so faire a crowne for a momentes fighting No man saieth hee is crowned except hee fight faithfullie And 2. Timoth. 4. 8. There is a crowne of righteousnesse laide vp not onelie for mee but for all those that loue the bright comming of the LORD IESUS When Paul was an olde man and leauing this worlde I haue ended saieth hee my warrefare and I haue foghten a good fight and therefore I looke for that crowne If hee had neuer beene a runner hee would neuer haue taken this promise to himselfe A crowne is laide vp for mee And therefore the LORD giue vs grace to labour for a while that wee may rest from our labour in the life to come In the next verse hee prooueth that his warring and fighting in this worlde was not according to the flesh taking the argument from the weapons and armour wherewith hee fought such as the armour is such shall the warring bee if the armour bee weake the fight shall be weake if the armour bee strong the fight shall bee strong Our armour saieth the Apostle is not fleshlie our weapons are not of flesh nor fraile matter but our weapons are strong through GOD the power of GOD is in them GOD is in the worde which wee speake Hee setteth downe the ende To beate downe strong holdes This power will beate them downe nothing will gaine-stand it Brethren yee see by experience put a rasour into a childes hand it will cut this cutting commeth not of the strgēth of the childs hand but of the sharpnes of y ◠rasour Take a gun put it into a childs hand hee will slay a man or shoote thorow a woodden doore this is not by the strength of the childe but by the strength of the armour Euen so GOD by His worde in the mouth of the silliest and weakest bodie in the worlde will slaye and kill the strongest man that goeth vpon earth if He put His word it were but in a blabbering mouth as He did in Moses that word shall come and pierce in thorowe flesh and bone till it come to the mergh and shall diuide asunder the soule and the Spirit Hebr. 4. 12. It is not the man that doeth this but the weapon the word that is in his mouth The multitude of this world is beguiled if they see a poore man set vp they will measure y e grace of God by the man they think the inward man bee as weake as the outward and so Kinges and Princes are beaten downe this way and slaine Earles fall downe slaine men and women of all rankes fall downe slaine as sure as euer ye saw a man slaine in the bodie Ye remember the Historie of Samuel 1. Sam. 15. 32. he calleth for king Agag and as soone as Agag commeth forward and had eschewed the furie of the young king thought that he should eschewe the sword of the aged man also but Samuel calleth for the sword taketh it in his hand cutteth him in pieces So this worde in the mouth of weake bodies slayeth Kings and Queenes in the worlde when they are laughing playing they are slaine without their expectation Yet in this same verse marke the force of this armour Yee heare not of the building but of the throwing downe It is true he buildeth vp also but thou must first be brought down humbled and then be builded vp vpō a new ground What is he that will build a new worke vpon an olde rotten wall thou wouldest keepe nature and sinne yet be a new creature no thou must first renounce nature for the slaughter of the old man must go before the quickning of the new man In the verse following hauing spoken of the weapens he commeth to the warrefare and heere is a stranger battell than euer was foghten Wee throwe downe saieth hee the imaginations and euerie high thing c. There is a battell and a strange battell Paul is the fighter of this battell the warriour of the Lord Iesus a warrier to Him to win prisoners to Him to take Kinges and Princes by the cares and lead them to Christ That thing that is assaulted in this battell and against which Paul hath taken armour is first the cogitations By these cogitations is meaned the whole faculties of the soule for the principall function is the reason of man Nowe what is shee doing but sitting in her Castle building her rampiers and casting her fowsies about her and snaring her selfe in her owne nette And let thee bee thou needest none other to trappe thee thou wilt trappe thy selfe take thou as much pride in thine own engine as thou wil◠if thou haue no more woe is thee It shall fetter thee and take thee in the grinne as surelie as euer thou sawest a birde caught in the nette of a fowler The next thing that Paule assaulteth in this battell is euerie high thing that is exalted against GOD this I take to bee the pride of the heart which as an high mountaine rising vp as it were to the heauen exalteth it selfe against GOD and holdeth out GOD and the light of GOD. These then are the thinges which Paul assaulteth Nowe to come to the battell the first thing that Paule doeth hee wealdes his weapons so skilfullie that first of all he beateth down all the imaginations and reasonings of the mind which are as rampieres and fowsies wherewith shee circuiteth her selfe to holde out GOD and His light Next hee assaulteth the pride of the heart which as a mountaine exalted it self against GOD hee beateth it downe and maketh it equall with the ground Thirdlie hauing beaten downe all hee commeth and taketh the thiefe by the necke and leadeth him by the haire captiue to IESVS CHRIST not to himselfe that he should bee king ouer her No. IESVS CHRIST is the King ouer the soule as the Apostle in the second epist to the Corinth chap. 11. vers 2. voweth the Church of GOD not to himselfe but to her Spouse to the ende that shee may bee safe and GOD glorified The man that seeketh his owne gaine is but an hyreling There are three actions heere whereof the first two are none other thing but the destroying of the sinne that is in the mind and in the heart The third is the sauing of man by leading him captiue to Iesus Christ for the leading of a man captiue to Iesus Christ is his safetie and the libertie of the soule is this captiuitie and the slauerie of the soule is libertie to sinne When ye were slaues to sinne saith the Apostle Paul in the
sixt Chapter of the Epistle to the Romanes the twentie verse then yee were free from righteousnesse Marke heere a wonderfull power of God in this base and sillie Ministerie O! would to GOD men coulde knowe this power destroying the deceite of reason and beating down the pride of the heart of man mounting vp against GOD. Alas so great is the power of sinne that it hath no match vnder heauen but this Ministerie I will tell it ouer againe There is nothing to throw this power downe but this Ministerie When this Ministerie was not in the world amongst the Gentiles of the which SCOTLAND was one part for our Progenitors were Gentiles without GOD in the world sinne raigned to death Roman 5. 21 Multitudes of Gentiles perished but from the time that Iesus Christ the author of grace came into the world and brought with Him this Ministery first He himselfe thereafter His Apostles amongst whome Paul was as painfull as anie man made it manifest howe powerfull this Ministerie was by demolishing the kingdom of sinne for then grace beganne to reigne and the power of GOD was manifested Brethren I dare affirme the onelie thing that holdeth down the power of sinne is this sillie base Ministerie take it away for men wold faine haue it away and shoote it to the doore and for ought that I can sâ—â— I thinke it shall goe away sinne shall come to an hight Take away the thing that holdeth downe the head of sinne and it shall reigne Then O miserable Scotland heere I denounce shame ignominie shall come to thee shame and confusion to King and Court Land and Burgh if this candlesticke be remoued This shall be found by experience if euer thing was true And thou that wouldest â—un to damnation hast the remoouing of it that thou mayest hasteÌ„ thine own damnation Nowe the last thing I see is the proper effect of this Ministery of the blessed God would to God the worlde could see the glorie of it the proper effect is not to slay men but to saue them This worlde thinketh that wee are come to slaye them No wee are come to slay sinne in you that will slay you if it be not slaine Paul in the 1. epist to the Cor. chap. 3. vers 12. 13. compareth the Ministery to a burning fire that burneth vp haye stubble and trees euen so it burneth vp thy sinne and the drosse of thy nature andâ—â—l the vanities of thine heart but saueth thy selse Howe is this that the world cannot abide the meane of their saluation they cannot get rest neither night nor day till they get away the thing that saueth them Nowe it saueth the man by taking him and leading him captiue vnder the King of glorie Ye see they that are superiours in the battell when they say to anie man Bee taken if hee will not bee taken they will slay him there Euen so as truelie iâ— thou wilt bee stubburne and wilt not bee taken in this fielde this word shall slay thee Therefore blessed are they that can suffer the ordinance of GOD and stand still vntill sinne bee slaine and they themselues bee ledde captiues vnder Christ for that captiuitie vnder Him is true freedome To that immortall and euerlasting King bee all honour and glorie for euermore Amen THE TENTH SERMON PHILIPPIANS CHAP. I. verse 18 What then yet CHRIST is preached all maner of wayes whether it bee vnder a pretence or sincerelie and I therein joye and will joye verse 19 For I knowe that this shall turne to my saluation through your prayers and by the helpe of the Spirit of IESUS CHRIST verse 20 As I heartilie looke for and hope that in nothing I shall bee ashamed but that with all confidence as alwayes so nowe CHRIST shall bee magnified in my bodie whether it bee by life or by death verse 21 For CHRIST is to mee both in life and in death aduantage 22. And whether to liue in the flesh were profitable for mee and what to choose I know not verse 23 For I am greatlie in doubt on both sides desiring to bee loosed and to bee with CHRIST which is best of all verse 24 Neuerthelesse to abide in the flesh is more needefull for you verse 25 And this I am sure of that I shall abide and with you all continue for your furtherance and joye of your faith verse 26 That yee may more aboundantlie rejoyce in JESUS CHRIST for me by my comming to you againe PAVL lying in bandes at ROME there riseth vp two sortes of Preachers The first sort of them that preached sincerelie that GOD and His glorie might be aduanced The second sort of them that preached not sincerelie not for the aduancement of Christ nor His Gospell but to adde afflictions to Paule bands moued with ambition and enuie towards him In the first verse which wee haue read in your audience Paule vttereth his minde concerning these two sortes of Preachers and this is his mind in effect Let them saieth hee preach as they will preach let them preach of sinceritie for the glorie of Christ let them preach for the fashion howeuer they preach preaching the trueth of God CHRIST is preached euen by them who preacheth not sincerelie And therfore because Christ is preached I rejoyce notwithstanding of all that injurie which I receiue by their preaching I rejoyce and will rejoyce and no man will bee able to take my joye from me Shortlie then there is Paules minde concerning these two sortes My doctrine shall bee generall And the first thing that I marke heere is this and anie of you may see it The Lord is glorified Christ is magnified euen by a counterfeite doing of men when they doe the thing that is good yet not in sinceritie nor of purpose to glorifie GOD in their doing But their purpose not beeing to glorifie God in their doing they not doing sincerelie howbeit Hee getteth His owne glorie by their doing yet they shall get little thankes It is not so much the turne it selfe the action it selfe preaching or whatsoeuer it bee that procureth to a man thanks and grace at the handes of God as it is the purpose intention in doing I had rather doe the soberest thing in the world and if it were 〈…〉 eate my meate and drinke my drinke of purpose to glorifie God in my doing than to do the greatest and fairest worke that can be seene to the eye of man without purpose to glorifie God in that doing Marke it Whether yee eat whether ye drinke or whatsoeuer ye doe little or much do all to the glorie of God saieth Paul 1. Cor. 10. 31. And therefore Brethren there is nothing that a man should so much looke to in his doinges and actions as to his purpose and to the intention of his heart Looke thou as thou wilt the Lord looketh chiefelie to euerie mans intention and purpose He that preacheth what is to bee respected with what measure of grace he preach if in preaching
were a Prophet hee would surely haue knowne who and what manner of woman this is who toucheth him for shee is a sinner verse 40 And Iesus answered and saide vnto him Simon I haue somewhat to say vnto thee And hee saide Maister say on verse 41 There was a certaine lender who had two detters the one ought fiue hundreth pence and the other fiftie verse 42 When they had nothing to pay he for gaue them both Which of them therefore tell mee will loue him most verse 43 Simon answered and said I suppose that he to whom he forgaue most And hee saide vnto him Thou hast truely judged 44. Then hee turned to the woman and said vnto Simon Seest thou this woman I entered into thine house and thou gauest mee no water to my feete but shee hath washed my feete with teares and wiped them with the haires of her head verse 45 Thou gauest mee no kisse but shee since the time I came in hath not ceased to kisse my feete verse 46 Mine head with oyle thou didst not anoint but shee hath anointed my feet with ointment verse 47 Wherefore I say vnto thee many sinnes are forgiuen her for she loued much To whome a little is forgiuen he doeth loue a little verse 48 And hee saide vnto her Thy sinnes are forgiuen thee verse 49 And they that sate at table with him began to say within themselues Who is this that euen for giueth sinnes verse 50 And hee saide to the woman Thy faith hath saued thee goe in peace THIS Text welbeloued in the Lord Iesus containeth a notable Historie of the conuersion of a penitent sinner a sinfull woman whom the LORD first called inwardly by His Spirit to whom after outwardly by His owne voyce He giueth assurance of the remission of her sinnes And wee haue first set downe the occasion that the Lord offereth to this sinfull woman to metee with Him that she may receiue mercie and forgiuenesse of her sinnes Of very purpose He casteth Himselfe in her way and into these partes where the woman was and yeeldeth to dine in the house of a Pharisie where shee might haue the occasion and oportunitie to meete with Him This occasion being offered vnto her being partly touched with a feeling of her owne miserie partly being preuented with the Spirite of Iesus alluring her she letteth it not slippe but shee commeth to the house where the Lord was and shee commeth not emptie handed but shee bringeth with her a boxe of precious sweete smelling ointment and comming to the house where the LORD was sitting at table looke what shee doeth shee entreth not in peartly and boldly neither commeth shee before His face being ashamed of her own sinnes she was ashamed that these eyes these all-seeing eyes of the LORD which pierce into the soule of man should see her So she standeth saieth the Text behinde His backe and then shee falleth downe at His feete The sight of thy sinne as it will worke shame of face when the relicts of nature beginneth to challenge it when it striueth to enter into the soule so that scarcely thou darest looke a man in the face let be the Lord who is the reuenger of it Euen so when it once pleaseth the Lord to waken the conscience it will worke in thee a wonderfull humilitie so that thou wilt stoupe and cast thy selfe downe vnder the feete of thy GOD. The stiffenesse that yee see in men who bowe not their bodies knees vnto the Lord proceedeth of the want of that sight of sinne and corruption within them If these men who fling their heads in the aire make their boasts of their euill deeds saw their sins they would bee ashamed of themselues humble themselues in y e dust When she is fallen downe she weepeth The sight of sin will make thee to weepe mourne Thou laughest now plaiest y e wanton because there is a vaile casten ouer thine eye that blindeth thee so that thou canst not see sin the own colour yea it couereth thy self from thee but if once thou saw sinne thy selfe well it would make thee to weep lament bitterly Wel she leaueth not of yet but being drawne and allured with a sense of His preuenting mercy y â— came from Him she draweth nearâ— vnto Him If she had not felt that loue that came from Him shee durst neuer haue come neare Him As a male-factor hath no pleasure to beholde the countenance of the Iudge but his eye and countenance is terrible to Him Euen so the Lord is fearefull and terrible to them that feele not that loue that proceedeth from Him It is the sense of the loue that allureth sinners to come to God As Dauid saieth Psal 130. 3. If thou straitlie markest iniquitie no flesh can stand but mercie is with thee that thou mayest bee feared The teares that the displeasure for sin expresseth out of her shee will not lose them but shee taketh them and â—asheth his feet with them theÌ„ taketh the haire of her head and dryeth them therewith Haddest thou once a sense of that sweete mercy in Iesus Christ were that loue once spred abroade into thine heart by His H. Spirit as th' Apostle speaketh O how thou wouldest loue Him be carefull to serue pleasure Him This want of loue towards y e Lord Iesus argueth plainely that thou hast not felt that loue of His towardes thee For if once thou hadst felt how well Hee loueth thee who shed His precious blood for thee then it is a faire matter to thee to sheede teares for Him that shedde His blood for thee And if thou once felt that loue nowe all the teares and all the moysture in thy body yea thy very soule thou wouldest bee glad to poure it out for Him and consecrate thy life vnto His seruice but liuing against Him in doing all kinde of villanie in despite of Him thou testifiest plainely that thou hast neuer found the vertue of His blood Looke what Paul saieth 2. Cor. 5. 14. The loue of God constraineth mee that is bindeth vp my soule and all the powers and faculties thereof and occupyeth my whole senses that I am rauished from all thinges in the worlde to get mine heart and affections fixed vpon Him Why saieth hee Because He loued me so well that Hee hath died for me and therefore I will consecrate my life to him who hath purchased euerlasting life for me And therefore whosoeuer hath not a purpose to poure out his life for Iesus Christ and hath not a free heart towards Him in some measure he cannot haue any sure argument that Christ hath died for him And if thou haue not that assurance woe is thee that euer thou tookest life it had beene better thou hadst beene made a stocke or a stone if thou findest not that Christ died for thee But what further did this sillie woman Shee ceaseth not here but is continually kissing the feete of the Lord. Ye
feete who was euer traueiling and journeying nor to kisse the Lord when He entered into his house after the fashion of the countrey nor shewed none heartsomenesse towards the Lord. An hypocrite can neuer doe any thing heartily neither to God nor man Then wouldest thou know a true Christian man or woman Yee heare neuer a word out of her mouth all this time that she is washing the Lordes feete with teares kissing them anointing them with ointment So a true Christian hath few wordes but many deedes One good deede is worth ten words And when thou speakest looke that thy wordes bee heartie and sauour of loue Looke that thou blesse not with thy mouth and curse with thine heart whatsoeuer thou doest doe it heartily and though thou were but presenting a cuppe full of colde water to a poore bodie do it heartily then the Lord shall count wel of it though it were neuer so litle Looke what sentence the Lord giueth out concerning y e poore woman that presented two mites Hee saieth shee gaue more than they all did Luke 21. 3. Whatsoeuer thou doest doe it for the loue of the LORD still waiting for that day wherein the LORD shall reward thee It is true indeede that hee who hath anie discretion will discerne the heart by the verie deede of the hand And hee or shee that hath any heartsomnesse inwardly it will be manifest and vttered in the verie deede of the hand outwardlie But stand thou not vpon the sight of any man in the world But say Lord thou seest the heart thou seest with what heartinesse I doe this And whatsoeuer thou doest striue euer to do it with heartsomnesse for Iesus Christes sake so in doing thou shalt haue joye No man can doe any thing heartilie or joyfullie but they who haue their eyes vpon the Lord. Ye haue heard the proposition the assumption also now He commeth to the conclusion and He concludeth as it were in the teeth of the Pharisie Therefore her sinnes are forgiuen her Not that this loue is the cause of the remission of her sinnes but as a sure argument and testimonie of her faith Her loue toward Christ preceeded not nor went before the assurance of the remission of her sinnes but it followed as a true token So it is an argument not from the cause but from the effect that testifieth assuredly that the cause is and hath proceeded that is that shee hath faith in Iesus Christ Howbeit the Papistes abuse this place gathering heere that the loue which this woman caried to Iesus was the cause of the remission of her sins But I leaue them to their owne vanitie Now Brethren after the example of this Pharisie I shall neuer judge euill nor be a sharpe censurer of a penitent sinner for the poore sinner that beleeueth once in Iesus Christ and repenteth and taketh purpose of amendement for faith and repentance goe euer together a sinner that beleeueth in Iesus Christ will repent and hate and detest sinne to the death wherewith hee hath offended God for when hee hath once tasted of mercy then will hee saye Alas that I haue offended so louing and so mercifull a Father for after that hee hath once gotten a sense of the infinite mercie of GOD all his displeasure will bee that euer hee hath offended so louing and so mercifull a Father I saye such a sinner maye bee assured of forgiuenesse Nowe marke the Lordes answere to the Pharisie He saith not howbeit shee be a sinner yet shee is penitent and loueth mee but Hee saieth shee is no sinner all her sinnes are taken awaye for except all her sinnes had beene taken away and purged by Him it is most true y t the Pharisie thought to wit the LORD would not haue suffered her to haue touched Him Hee would not haue receiued the kisses of her mouth nor the teares of her eyes No the LORD IESVS that Holie One if thou bee not made as vvhite as the snowe and all thy sinnes bee not purged Hee vvill not suffer thee once to touch Him nor to kisse His feete It is a vvonderfull thing to see such a suddaine change in an instant that so vile and so vncleane a bodie shoulde bee so pure and so cleane Howbeit the bodie vvere as redde as the blood and as the Scarlet as the Prophet Esay saieth in the first Chapter of his Prophesie and the 18. verse yet suddainlie Hee vvill make it as vvhite as the snowe and the vvooll Indeede it is true thou wilt neuer bee purged from the remainentes of sinne so long as thou art in this life but yet notwithstanding if thou put on that righteousnesse of Iesus Christ by faith God shall count thee as clean as a glorious Angell in His sight Nowe vvhen Hee hath ended the speech to the Pharisie at the last Hee speaketh to the vvoman not thinking it enough to speake in her hearing vnto the Pharisie but to the greater joye and consolation of the poore vvoman Hee speaketh to herselfe Thou vvill runne in and out hither and thither to gette a vvorde of the king and vvhy not if so thy necessitie require but striue to get a vvord out of the mouth of IESVS Kings manie times vvill giue thee flattering vvordes but the LORD when Hee speaketh vnto thee Hee vvill speake in trueth and vvith vvonderfull loue vvhen Hee saieth to thee Thy sinnes are forgiuen thee thy sinnes are forgiuen thee indeede for the vvord of the Lord hath an operation vvith it for if He once call thee an Holie One thou wilt be so indeede The worde of the Lord worketh in thee the thing that Hee speaketh most powerfullie for Hee calleth these thinges that are not and by calling Hee maketh them to bee So the Lord filleth her heart with joy her heart no questiō began to find joy whē she was speaking to y e pharisie Nowe Hee filleth vp her joye for the fulnesse of joye is not gotten in an instant all joye is in the face of Iesus Christ Thinke yee not but this woman when she heard this word conceiued an vnspeakeable joye in her heart And I say vnto euerie one of you who as penitent sinners will bewaile your sinnes and mourne for offending of GOD and will purpose to wash the feete of IESVS with teares and wipe His feete with your haire as the Lord hath giuen mee commission to speake Repentest thou sinner of thy sinnes Thinkest thou to amende thy life Detestest thou thy sinnes Beleeuest thou assuredly Louest thou the Lord I say to thee Thy sinnes are forgiuen thee in the blood of that same Iesus whom thou louest so well Nowe a worde and so I shall ende When Hee hath spoken thus comfortably to the woman the Pharisic beginneth againe to interrupt and to impede Him if it had beene possible to hinder the woman of her saluation The rest about the table scorneth Him What is hee this quod they that taketh vpon him to forgiue sins He taketh
vnto him then if thou takest no care of the purging of that corruption which hee hath contracted from thy loynes that same pest shall bee laide to thy charge in that great day Therefore nowe hauing spoken something of the fleshe and the generation thereof let vs nowe speake shortlie of the Spirite and His generation What is meaned by the Spirite This Spirite is the Spirite of the LORD IESVS this Spirit is y â— Spirit of Regeneration who reneweth men women of olde and sinfull creatures maketh them new and holy againe For as soone as a sinfull man beginneth to laye holde on the Lord Iesus by a true and liuely faith so soone findeth hee power and grace conuoyâ—d by His Spirit into his soule to renew it Then to speake of Christ because this Spirit is His Spirit As Iesus Christ is our elder Brother so is Hee also our Father Hee is called the Father of Eternitie Esai 9. 6. He is called the second Adam Rom. 5. 14. He is our spirituall Father who begetteth vs by His Holy Spirit Nowe compare the naturall parent with this spirituall parent Our naturall parent is not onely culpable and guilty of that first defection but also of innumerable sinnes and transgressions following thereupon Our spirituall parent Christ is culpable of no sinne at all but is full of all kinde of obedience for Hee was obedient to the Father to the death euen to the death of the Crosse Our naturall parent is altogether naturally corrupt yea a lumpe of sinne but Christ our spirituall parent is not only cleane in nature from all spot of sinne and perfectly holie as Hâ—e is man but also Hee is Holinesse it selfe because He is the Sonne of God from all Eternitie and what can bee cleaner than Cleannesse it selfe Now to come to their generation The naturall parent begetteth by the force of nature there is a force in nature to beget our spirituall parent Iesus is farre more able to beget by the power of His Spirit who is the author of nature The naturall parent by the force of nature will beget flesh a corrupt masse a sinfull creature yea the image of the deuill this will hee giue to his childe but our Heauenly parent the Lord Iesus by His Spirit begetteth the Spirit that is a spirituall man an holy cleane man who hath no delite nor pleasure in sinne for Sainct Iohn saith in his 1. Epistle Chap. 3. verse 9. Hee that is borne of God sinneth not that is sinneth not as the worldlinges doe with pleasure and delight sinne reigneth not in him why sinneth hee not because saieth hee the seede of God remaineth in him that is His Spirit by whom as a liuely seede wee are begotten and made newe creatures And what saith he more He saith such a man cannot sinne that is he cannot sinne that is he cannot sinne as the naturall and vnregenerate man sinneth hee cannot follow the course of this worlde and wallow in the puddle of sinne as they doe And why can he not sinne so because saieth hee he is borne of God It is a marueilous force that the Spirit of GOD hath Hee maketh a man that he cannot sinne all the worlde will not make him to sinne The naturall man can doe nothing but sinne all his actions are sinnes but hee that is borne of God cannot sinne Nowe this generation of the Spirite is called Regeneration which word albeit it be commonlie in many mens mouthes yet fewe vnderstand what it meaneth therefore wee shall set downe the nature and definition thereof and touch some particular circumstances which may serue for the better vnderstanding thereof Then what is Regeneration It is an alteration and changing of the whole nature of man accomplished and performed by the powerfull operation of the Holie Spirite When I call Regeneration a changing of nature I meane not that there shoulde be any change of the substance essence it selfe either of the soule or of y â— bodie as if that by Regeneration the olde substance were quite abolished and a newe substance brought foorth but I meane that there is a change and alteration of the qualities which are in the substance I will let you see this in the powers and faculties of the soule as in the minde and reason in the will and in the affections In the minde and reason there must bee a change of the vvisedome of the flesh into the vvisedome of GOD nothing is a greater enemie to GOD and His glorie to thy selfe and thy saluation than the vvisedome of the flesh And therefore if thou wouldest be saued this wisedome must be mortified thou must become a foole that thou mayest bee wise as yee maye reade in the first Epistle of S. Paule to the Corinthians the 3. Chapter and the 18. verse In stead of this vvisedome must bee powred into the minde the wisedome of GOD. In the vvill and affections there must bee a change of the frowardnesse and wicked inclination into holinesse and a good inclination Whereas before there was nothing in them but frowardnesse LORD that man is a froward creature when GOD commandeth him to goe one waye hee will goe the plaine contrarie that must be mortified and slain and in stead of it there must bee wrought in the heart a propension and willingnesse in some measure to pursue and to doe that which the LORD commandeth and hath pleasure into Nowe howbeit I call Regeneration a change onelie of the qualities yet it is not so light a matter and so easilie performed as men would think for it is a greater worke to renewe man than to create him In the beginning GOD created all thinges with His word but before man could bee renewed the Sonne of God behooued to become the sonne of man and suffer shame and ignominy die an accursed death euen the death of the Crosse It is an easie thing for thee to saye I must bee changed ere euer I see Heauen But Brethren it is not so soone done it is the moste difficill thing vnder the Sunne to gette the heart of a creature changed And they who haue found this vvorke sensiblie to haue beene begunne in them haue found howe harde it is by their owne experience for I tell thee that before thou bee renewed thou must denie thine owne selfe CHRIST saieth Thou must renounce thy selfe and take vp thy crosse daylie and followe Him LVKE Chapter 9. verse 23. If the LORD had onelie bidden vs renounce our friendes our father our mother our riches our landes and such other thinges as are without vs we would haue thought it a matter hard enough and scarcely would we haue bene induced to giue obedience as ye see in the young man in the Gospell Matth. 19. 16. But when the Lord commandeth vs to renounce our selues euen that thing that is moste excellent that which is moste wise this reason it selfe the wisedome of the flesh that furnisheth so many reasons to disswade meÌ„ either to
what the Apostle saieth to this purpose to the Ephes. Chap. 3. verse 10. It is their pleasure to pierce in to that misterie and to looke to that mercie but miserable man to whom it belongeth commonlie wondreth not at it But albeit the prophane man when hee is sleeping in sinne and going on in an euill course thinking it but an easie thing to gette mercie and albeit hee wonder not much when he seeth another miserable sinner to get mercie but account it a matter of sober importance yet if it please the Lord once to waken his conscience and make his sinnes to appeare in their owne colour how great how vile and how detestable they are and what it is to offende that infinite and inuiolable Majestie that Omnipotent IEHOVAH who created all thinges and to finde the terrours and tormentes of that ineuitable wrath and euerlasting paine And if the Spirit of God leaue him there to his owne selfe and helpe him not forwarde hee woulde conclude that there were no mercie for him and hee would maruell that euer a sinner shoulde get mercie for hee woulde see the justice of God as a wall of fire standing before God holding off the sinner that hee preasse not to come neare to God So such persons woulde dite their owne dittie and giue out their owne doome against themselues And except it please the Lord to sende His Holie Spirit who searcheth all thinges yea the deepnesse of God out of His owne bosome to a miserable sinner thus exercised to conuoy him through His justice thorowe that wall of fire and to let him see and feele the mercie of God in the Lord Iesus he would neuer nor durst neuer claime to His mercie Onelie they who getteth that Holy Spirit who cometh out of that deepenesse to conuoye the creature to that vnsearcheable deepnesse for albeit the deepnesse of that mercie bee infinite yet the Spirit of GOD searcheth out that deepnesse will acclaime and apprehende mercie and then such persons will maruel that euer themselues or any other should haue found such infinite mercie And the Sainctes of God in the kingdome of Heauen shall euer be exercised in marueiling at the mercies of God vpon them It is true that manie vaine wanton men when they are going on in sinne beeing drunken and bewitched with the pleasures of sinne and mad in their damnable course will promise mercie to themselues and will applie mercie to sinne to make sinne more and more sweete as if it were not sweete enough before But away with thee for mercie appertaineth not vnto thee but wrath and judgement so long as thou remainest in that estate Thou art not in that estate that thou mayst claime to His mercie for onely the man who hath a sadde a contrite and a broken soule may acclaime to mercie and such a man in greatest sadnesse for sinne shall haue vnspeakeable joye Nowe after hee hath vvondered at the mercie of GOD in the ende of the verse hee setteth downe a cause not so much vvherefore GOD gaue him mercie as that GOD was so readie to giue him mercie Hee saieth that hee was an ignorant and that hee prooueth because hee wanted faith His ignorance deserued no mercie but rather made him culpable and guiltie For the Lord will not allowe such an excuse in that Great day but ignorance maketh the sinne the lesse The sinne that proceedeth from ignorance is not so great as the sinne that proceedeth from knowledge for the seruant vvho knoweth not the masters vvill and doeth it not shall bee striped with fewe stripes but the seruant vvho knoweth the masters vvill and doeth it not shall bee striped vvith manie stripes Luke 12. 47. 48. But for the better clearing of this point vvee must vnderstand that Paul meaneth not that euerie sinne vvhich is committed vvillinglie and vvittinglie men knowing vvell enough that they are sinning shall not bee forgiuen for in vvhat case should vvee all bee into then Doe vvee not all manie a time sinne vvittinglie and vvillinglie Doe not our consciences challenge vs in the verie act Will vve not doe vvrong to our neighbour in his person or in his goods or in his name and account yes no question and vve cannot justifie our selues in our doinges If therefore they vvho offend God euen with open eyes were condemned without hope of mercie alas in what case would wee bee into Hee meaneth not then of all sins in generall hee meaneth not of the sins committed against the secoÌ„d Table against our neighbours but by joyning ignorance and mis-beliefe together he sheweth that hee meaneth of the resisting of the trueth of God which is a far greater sinne than theft hooredome or backe-biting for they who resist the trueth doe as much as in them lieth to pluck God out of His seat and to put out the remembrance of His glorious Majestie that He reigne no more and they say in effect Let mee alone with God I shall handle him wel enough I shall bring him to nought hee shall not reigne I shall fight against him Therefore Paul speaking of such an accursed sinne saieth not without cause I did it of ignorance as if he had said It is true to blaspheme Gods name and to treade Gods word vnder feete and to persecute the Saincts of God is a sinne that surmounteth and surpasseth all sinnes and I am culpable of this sinne But what I did it not wittinglie for I thought I serued GOD when I was an enemie to the Gospell because I â—anted faith Indeede Paule was a learned man and brought vp in all good literature as we reade in the 3. Chap. to the Philipp As for the knowledge of the lawe and the tradition of the Pharisees hee surpassed the rest Galat. 1. 14. Yet for all this hee saieth hee was ignorant because hee wanted the knowledge of Christ. Suppose thou knowest all the worlde and yet if thou knowest not Iesus Christ thou knowest nothing And though thou knewest all the lawes in the worlde all humanitie all philosophie yet if thou knowest not Christ thou knowest nothing Now blessed is that soule that knoweth Christ albeit hee knewe no more for in the knowledge of Him standeth life euerlasting Marke againe hee saieth because hee was ignorant therefore hee was a blasphemer and persecuter Ignorance is a dangerous thing they who are ignorant of Christ they who haue not faith in Him they who knowe not what a glorious personage Hee is what incomparable benefite Hee brought with Him vnto the worlde who hath not founde His mercies who haue not beene sensible of the forgiuenesse of their sinnes who haue not founde the image of God repaired in them and they who haue not found that peace of conscience and joye in the Holie Ghost they will persecute Christ and His Gospell and His Sainctes It is a dangerous thing for the Sainctes of GOD to dwell among ignorantes and vnbeleeuers for such men are vnreasonable yea they are Atheistes The Apostle Paul
requesteth the Thessalonians to praye to God for him that hee may bee deliuered from froward and vnreasonable men for saieth hee all men haue not faith 2. Thessal 3. 2. This Land is full of Atheistes and giue them but a vvatch-vvord they would soone make a Massacre And it is a maruell that the Church of God staÌ„deth so long amongst them for few is the number silly is the flocke of God that beleeueth in comparison of them who remain in ignorance and infidelity Wee shoulde therefore pray to God daily that Hee would deliuer His own Saincts from them that by His powerfull prouidence He would restraine their malice fury guard His own on all sides Further think not that Paul alleadgeth his ignorance that thereby he may justify himselfe as if it were without fault and offence for no mans ignorance shall serue to be a cloke to absolue him before God It will not serue a man to saye I thought not of it I thought otherwise I knew it not but if he get not mercy hee must die for his ignorance but hee alleadgeth it to let meÌ„ see that it was not of malice despite that he set himself to fight against God therfore that y e Lord was more ready to forgiue him Then consider that y e Lord taketh heed regardeth y e grounds fountaine of sin where from it proceedeth accordingly he is either more easie or more hard to shew mercy There is a sine against Christ of ignorance and such was the sin of Paul there is a sin against Christ of knowledge this is an higher degree this sin will hardlier get remission this sin of knowledge is of two sorts for either it coÌ„meth of infirmity or els of malice if it come of infirmity as feare of trouble daunger of life it may find mercy such was y e sin of Peter wheÌ„ at the voice of an handmaid he denied his maister Christ for he knew in his coÌ„scieÌ„ce y â— he said did wroÌ„g yet it proceeded of infirmity for fear of his life for as Bernard saith Petrus peccauâ— contra veritatem noÌ„ coÌ„tra charitateÌ„ for he loued Him in his heart whoÌ„ he was denying with his mouth therefore he fouÌ„d mercy albeit his sin was higher thaÌ„ the sin of Paul was but if it come of malice despite against God y â— light of His Gospel it getteth no mercy y t is if a maÌ„ come to this point y t wheÌ„ he knoweth Gods trueth albeit he be not moued with infirmity fear or daÌ„ger y t he wil say in his hart I know y â— this doctrine is true it is y e truth of God yet I wil go of set purpose to fight against God I wil go clean against it I wil do so much as in me lieth to bring it to nought wheÌ„ a maÌ„ coÌ„meth thus far this maÌ„ carieth a mark about w t him wherby he may accouÌ„t himself a coÌ„demned person such was y â— sin of Iudas of JuliaÌ„ y â— Apostate for of very malice they sinned against Iesus Christ his gospel therfore they got no mercy And wel were it with many of this laÌ„d namely these whom y e Lord hath promoued preferred aboue others who haue solde theÌ„selues to y â— Antichrist y â— man of perdition either quietly craftily to vndermine or els opeÌ„ly if occasioÌ„ offer to persecute y e Church Saincts of God wel I say were they if either they did it of ignorance or of infirmity weaknes Now to come to an end In the last verse he returnes again to y â— grace mercie But the grace of our Lord super abounded so much the more my sinne was great but it reached aboue surpassed my sinne Hee wondered before of the mercie of God but now finding vnspeakeable joy proceeding of this mercie his heart is inlarged and his tongue loosed with chearfulnesse to magnifie His mercie Where sinne aboundeth saieth the Apostle there grace super aboundeth Roman Chap. 5. verse 20. Goe to thine owne experience and consider what motions thou hast founde in vsing the meanes of grace sometimes at the hearing of the worde sometimes at the Holy Sacraments sometimes in prayer and sometimes in meditation and I will let thee see that grace superaboundeth Wilt thou not feele when thine heart is verie sad when it is burthened with exceeding griefe displeasure when thou art sighing sobbing groaning vnder the burthen of sinne when thou art powring out teares aboundantly before God because of thy sinful life and foolish race which thou hast run wil ye not find exceeding yet incomprehensible joye to arise out of that sadnesse at that same time which will swallow vp all displeasure sadnesse such a joye I saye as the like whereof all worldlie pleasures and comforts cannot bee able to afford No question but if thou be the child of God somtimes thou wilt find this joy Now from whence proceedeth this joy but from the feeling of a superaboundant mercy forgiuing thee al thy sins for as sadnesse riseth of sin for offending such a louing God merciful father so the joy riseth of the assurance of forgiuenes of sin in his superabuÌ„dant mercy if there were not a super abundant mercy y e joy would neuer swallow vp y â— sadnes so if there were no more to testify that y e mercies of the Lord superabouÌ„deth but y e vnspekeable joy mixed with sadnes it is as sure an argumeÌ„t as euer was in the world yea when thou feelest this joy wilt thou not be compelled somtimes to burst out to say Lord thy mercies are superabundant where sin aboundeth there thy grace mercy abouÌ„deth more so if thou woldest feele this surpassing joy striue not so much by a general knowledge bare coÌ„teÌ„plation to know y â— the mercies of God are infinit to speak of them y e they are aboue al His works higher thaÌ„ y e heaueÌ„s deeper thaÌ„ y e sea broader thaÌ„ y e earth but chiefly to find feel theÌ„ by experieÌ„ce in thine own soule for a bare knowledge naked speaking without feeling auailes nothing theÌ„ thou shalt find such a joy as wil make thee coÌ„teÌ„ne disdain al joyes y e thou fouÌ„d before in sin or in these worldly courses it shal make thee to say y â— thou neuer knewest before what true solide joy meaned to y e inteÌ„t thou mayst find this superabuÌ„dant mercy which is y e cause fouÌ„tain of this joy striue to haue sadnes bitternes in thy soule for y e offeÌ„ding of so louing a God merciful father for none is capable of this mercy but he who hath a coÌ„trit a brokeÌ„ brused soule The Lord therfore giue vs grace to feele the burtheÌ„ of sin to grone vnder it y â— we may taste of y â— superabuÌ„daÌ„t mercy so may find y â— true solid joy y â—
passeth all vnderstaÌ„ding in Iesus Christ Amen THE XVIII SERMON I. TIMOTH CHAP. I. verse 14 But the grace of our Lord was exceeding aboundant with faith and loue which is in Christ Iesus verse 15 This is a true saying and by all meanes worthie to bee receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe verse 16 Notwithstanding for this cause was I receiued to mercie that Iesus Christ should first shew on mee all long suffering vnto the ensample of them who shall in time to come beleeue in him vnto eternall life THE Apostle Paul well-beloued Brethren in Christ considering that the Lord IESVS had shewed such mercy vpon him as to concredite to him the glorious EuaÌ„gell of the blessed GOD immediately falleth out in a thanksgiuing to Christ There are two causes in the proposition of the thankesgiuing the one is taken from the power of Christ wherewith he is made stroÌ„g for wheÌ„ he was nothing the Lord Iesus made him strong The other is from the mercy of Christ wheÌ„ hee was vnfaithfull how could a blasphemer bee faithful the Lord was so mercifull that He made him faithful this he declareth because he being before a persecuter the Lord made him an ambassadour of that same Euangell which hee persecuted He leaueth not this mercy but insisteth in magnifying of it in regard that not only he was a Preacher but likewise hee was a true Christian man Ere euer he set downe this mercy he telleth what he was before and he â—ayeth When I was a blasphemer not onely that but with torments compelled the Christians to blaspheme I was a persecuter and yet further an oppressour he leaueth nothing vntolde of himselfe and he thinketh no shame to honour that God who had mercie vpon him with his owne shame and hee regisirateth his owne mis-behauiour to his shame that euery one of the Saincts of God to the end of the world may say Glory be to God that hath shewed mercy on such a sinner then he wondereth and sayeth but he had mercie vpon me therewith by the way hee joyneth a reason why the Lord shewed mercy sa readily on him because he did it not of malice or knowledge but he was blinded hee did it of ignorance hee was destitute of Faith but assoone as hee gote mercy hee changed his course yet hee leaueth not off but entereth into a deaper consideration of this Grace he sayeth The Grace of the Lord abounded exceedingly My sinne abounded but grace superabounded and these wordes are from the sense of the heart the heart beeing opened with the sense of Grace openeth the mouth that it vttereth these words the grace of Christ is superabundant for if the heart be filled with the sense of grace mercy it will make the mouth to proclaime the mercy of God to extoll it highly The cause why we cannot set out y e mercy of God in hie termes is because in vs there is no feeling of mercy therefore it is that we vtter wordes so slender and of so litle valour when we speak of that loue that mercy as it were a thing of none importance When he hath told that the grace of the Lord superabounded he addeth also With faith and with loue in Iesus Christ he declareth that superabundant grace by a wonderfull mutation and change that was made in him by the power of IESVS CHRIST that of a blasphemer of Christ he is made a beleeuer apprehending him by Faith of a persecuter and oppressour of the Sainctes of God hee was made a louer of them The sense of the mercy of God faith in Iesus Christ bringeth foorth loue in the heart And whosoeuer hath assurance of mercie true faith his heart wil be joyned with Christ and he will haue a great loue towardes Him then for Christes sake he will loue all His Saincts there wil not be a soule in the Church of Christ but he will loue him so intirely y â— he wold giue his life for him as he will loue him so he will pity him for he y â— hath faith wil both loue pity meÌ„ he y â— waÌ„ts pity and careth not what becoÌ„meth of y e whole world so he bee well hee hath neuer found what was the mercy of God in his heart Alas howe few is the number of these faithfull ones how rare a thing is faith in the hearts of men What argueth this coldnesse in the heartes of men this want of loue and pity in the multitude Nothing but this that albeit mercy be preached yet y e multitude feeleth it not And if thou hadst all this world and yet tasted not of that sweetnesse of this mercy of God in Iesus Christ thou knewest neuer what joy what comfort what pleasure was Then in the next wordes hee openeth vp the ground as it were of that mercy that was shewed vpon him which is the generall ende of the comming of Christ into this worlde and from the generall he concludeth on this manner Christ Iesus is come into the world to saue sinners and I am a sinner therefore He will saue me amongst the rest Before he come to the words of the proposition because it is a great and notable sentence hee vseth a preface as y e Lord Iesus in matters of importance vsed to say Verily verily I say vnto you so here th' Apostle saith This is a true saying and by all meanes worthy to be receiued In this preface he prepareth not onely Timothie but all that euer shal heare this senteÌ„ce vnto the end of the world and he prepareth them not only to the attension of the eare but he prepareth them vnto faith in the heart so that as soone as they should heare this sentence they should apply it with their hearts Alas why should so worthy excellent senteÌ„ces as these are passe away without any attention or preparation on our part It is true Brethren we should neuer come to y e hearing of any part of the word without preparation wee should not come to the holy congregation like as many swine without hauing any regard what wee are doing but we should come with preparation not only with an eare prepared but with an hart prepared and when thou enterest into the Church thou shouldest say The Lord prepare mine heart that I may receiue some sponke of grace So a preparation is requisite in generall to the hearing of the worde But yet the heart of man would be better prepared for the hearing of such notable sentences as this is Christ is come into the world to saue sinners they require a more singular preparation There is no doubt he spake through the full assuraÌ„ce of faith and that which he spake he assuredly beleeued therefore he spake of it When wee speake of that grace the heart should rise with an assurance Look to the Prophet Dauid with what assuraÌ„ce he speaketh of it I beleeued