these but words of course if thy heart beleeves this doctrine Deceive not thy selfe by secure presumption Marke what the Apostle addeth and such were some of you but ye are washed ye are sanctified ye are justified in the Name of the Lord Iesus Christ and by the Spirit of our God he doth not say and such are some of you and yet ye are justified but such were some of you giving us to understand that such sinnes cannot stand with the grace of Iustification and Sanctification of the Spirit I but yet such a person may bee elect saith one We doe not now dispute what he may be or what Gods purpose is to worke in him hereafter but this wee are bound to teach and the people beleeve that men so long as they continue in such sinnes are not in the state of salvation and if they dye without repentance they are certainly damned Neither must men deceive themselves with a conceit of hidden grace and presence of the Spirit during the continuance of such sins for these sinnes being contrary to the Holy Ghost doth so quench the divine motions and so pollute the soule that Saint Iohn speaking of one of such sinnes affirmes flatly 1 Ioh. 3.15 Wee know that no man-slaier hath eternall life abiding in him He doth not deny but that a man-slaier repenting may have eternall life but he concludes against this fraud of presumption maintaining that such an one during his sinne without repentance hath not eternall life abiding in him but by his sinne hee hath lost the Spirit of GOD and the comfort of salvation by Christ untill he be againe renewed by repentance And therfore men that continue in such sinnes ought to bee so farre from beleeving that they in Gods favour are safe they that are bound to beleeve by the word of God that they shall never inherit the kingdome of Christ I but saith this deceiver doth not the scripture say Blessed is the man whose unrighteousnesse is forgiven Psal 32.1 and whose sinnes is covered if covered saith he then continuance in sin cannot hurt a beleever But the godly which know the comfortable sence of these words admits not this deceivers glosse All our former sins by repentance and faith in Christ are forgiven and so covered that they shall not appeare to our confusion but then we know also that repentance imports not onely a verball confession and acknowledgement that we sin but also a reall and true forsaking of such sins as are committed against conscieÌ„ce The grace of Christ then covers our infirmities as a cloath to hide them because they continue so long as wee live but it covers our impieties crimes as a plaister that draweth out the filth and healeth the sore We must not thinke that the Name and merits of Christ are a cloake for villanies or a covert for iniquities but as by the grace of Christ our weaknes is covered so our wickednes is cured so that a wicked man and a Christian are directly contrary 3. Fraus impia the wiced fraud in profession of Religion VVE have observed alreadie that fraud of Iniustice deceiving others that fraud of folly deceiving themselves now let us see that impious fraud in the profession of Religion deceiving the LORD of which we may briefly observe six kinds The FRAUD 1. Of Formall and Politicke 2. Of Faint and Negligent 3. Of Fained Counterfeit 4. Of Forced and Servile 5. Of Forged and Arbitrary 6. Of Flattering and Carnal RELIGION 1. Of Formall POliticke Religion admits no more of Gods service than may stand with the state serve the time and please men a ranke of men there are that so turn themselves to serve GOD that yet they have alwayes an eye therin to serve their own turne Aug. de civi dei ca. 20. l. 2. Hence come the principles of polititians Tantùm stet tantùm floreat copijs referta victorijs gloriosa pace secura Respublica et quid ad nos caetera Let but the state of the common wealth stand and flourish abundant with plenty glorious with victory secure with peace and we looke after no more Hence come their positions Conservatio Reip. status prior ac antiquior esse debet quam religionis causa Bâ—lloy pag. 2. The preservation of the Common-wealth ought to be more precious and more to bee respected than the matter of Religion Antiquisart p. 124. Hence comes this their brutish conclusion Virorum fortium hic scopus hoc studium haec cura primaria esse debet vitam laetam ac affluentem ducere This ought to be the drift the study and prime care of a generous man to live a jocund and delicious life Of which beasts yet Iob hath fearefully concluded Iob 21.13 They passe their dayes in pleasure and in a moment goe down to hell O how this polititian smiles to observe the true Israelites following their profession in earnest counting them therefore God Almighties fooles But well answered the Lady Paula the Polititians of her time nos stulti propter Christum sed stultum Dei sapientius est hominibus We are fooles for Christs sake but the foolishnes of God is wiser than men Inertiaese et otio dante c. saith Ierome whilst these Mammonists give themselves to idlenes and sloth they count those which seriously meditate in the Law of God day and night tanquam garrulos et inutiles as vaine and scripture-men Psal 14.6 and as David saith They have made a mocke at the Councell of the poore because the Lord is his trust This formalist is in the Church as a sword in the heart as a serpent in the bosome as a poyson in the stomack as a theefe in the house by him the righteous soule is grieved the plaine Israelite circumvented the weake infected the Church robbed From this fraud the true Israelites exempted who first seeks the Kingdome of God and his righteousnesse serves not the time but the Lord and their prime care is to worke their salvation with feare and trembling 2. The fraud of faint Religion THe second fraud in profession is Negligence when the professour is not inflamed with zeale and the love of God but with a remissnes and carelesnesse creeps about the workes of godlines This fraud the holy Ghost espied in the Angel of the Church of Laodicêa Reu. 3.15 saying I know thy workes that thou art neither cold nor hot and of this guile speaks the Scripture fearfully Ier. 48.10 Cursed is every one that worketh the worke of God negligently Free from this guile are all true Israelites Psa 42.2 So David that said my soule is a thirst for God 1 King 19.10 So Elias that protested saying I am zealous for the Lord God of Hostes though many times they which are at ease in Syon count Elias his zeale the maine disturbance of Israel T' is a fearefull commination of the Lord against neutralls these luke-warme professors in the Prophecy of
and liberall speech Next he speakes in us according to that of Saint Paul 2. Cor. 13.3 Doe you seeke experience of Christ that speaks in me For which voice David prayeth thus Psal 35 3. Say thus unto my soule I am thy salvation O familiar and comfortable speech Thirdly he speakes for us according to that in Saint Iohn 17.24 Father I will that those which thou hast given mee bee there even where I am and in his first Epistle 2. cap. 1. If any man sinne wee have an Advocate with the Father Iesus Christ the righteous Lastly he speakes of us according to that in the Revelation cap. 3.5 I will confesse his name before my Father and the Angells So then hee speakes to us by way of Invitation in us by way of Inspiration for us by way of Intercession of us by way of Commendation he speaks to us by his word in us by his Spirit for us by his bloud of us by his Iudgement But observe the Lords Order first to us next in us then for us lastly he speakes of us If thou wilt not heare the Lord speaking to thee in his Word if thou do'st not finde the Lord speaking in thee by his Spirit if thou dost not rest upon the Lord speaking for thee by his bloud thou shalt never heare him speaking of thee by commendable testimony That the Lord speakes for us is good and gracious but that he speakes of us as in the Gospell Mat. 25. Euge serve bone c. Well done good servant and faithfull is an absolute happy and honorable speech Blessed is that man may heare the Lord Iesus say of him Behold a true Christian 2. The Manner IN the manner of Nathaneels commendation eight things may be observed First the Order of Christ in praising The Lord knew Nathaneel before but yet he never said any thing of him by commendation untill he saw him comming unto him whence we may collect that then a mans actions are laudable in Gods judgement and his life honourable when Christ is made the end and scope thereof It cannot be but that the Lord sees thee comming hee sees thee going hee sees thee hearing praying working trading he is about thy bed and about thy paths and spies out all thy wayes then thy heart hath comfort thine action honour when the Lord may say that hee sees thee comming to him Men talke of faire and goodly sights but how happy for us and how comely a sight were it if the Lord might see us all this day comming unto him But we may now justly complaine with Bernard Vix quaeritur Iesus propter Iesum scarcely is Iesus sought for Iesus sake the falsehood of intention not ayming at Gods glory not respecting the Lords eye which beholds the truth of the inward parts make that though by customary and ceremonious professiō the Lord may say that he sees many comming yet indeed few comming unto him Secondly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence Iesus said of him and that before him he prayseth Nathanael to his face which showes that if praise bee free from flattery used with moderation intending the encouragement of vertue and approbation of the good it is no fault to commend in presence though it is the part of a wise man to use it sparingly and of a good man not greedily to heare his owne praise Thirdly this praise is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and in publike in the audience of many The Lord is not asham'd to take notice of his poorest servant openly to acknowledge and honour his meanest professor Here have we specimenfuturae retributionis the very Image and token of our future recompence according to that of Christ Mat. 6.4 Thy Father that seeth in secret he will reward thee openly Let us endeavour to abound in good things and to lay up good works as treasures and let us leave it to the Lord to lay them open to shew them forth who hath all things noted in his booke Fourthly this praise is given by certainety of demonstration Behold a true Israelite saith Christ hee is pointed forth by him that is onely able to discerne betweene the Sheepe and the Goats we praise by the censure of charity Christ by the certainty of knowledge we hope well of many wee can point out none We leave them to be discerned and pointed forth by that finger that made them Fifthly this praise is according to the truth of the thing in him for Iesus would never have said this of him if hee had not found it in him It is impossible that the eyes of the Lord which behold the things which are just should be obscured with Error Vanity or Partiality For as Saint Iohn saith 1 Ioh. 3.7 He that doth righteousnesse is righteous so the man which is righteous indeed is so accounted before God and no other Think'st thou that the Lord will account the hypocrite the wanton the unjust person a true Israelite the praise that comes of God is not deceitfull or vaine Hee neither condemnes the righteous nor justifies the wicked And that praise which the scripture gives unto the servants of God is according to the truth of the thing in them not according to imputation Sixthly this praise is according to the favour of the Gospell and the measure of sincerity not according to the rigour of the Law and the fulnesse of perfection Though Christ saith of Nathanael Behold a true Israelite in whom is no guile yet he saith not in whom is no sinne Saint Iohn saith 1 Iohn 1.8 whosoever affirmeth that hee hath no sinne deceiveth himselfe and there is no Truth in him and if Nathanael should have thought that hee had no sinne in him he should have had no truth in him By the grace of Imputation we have no guilt no sinne but by the grace of Sanctification we have no guile no fraud That is in very deed we confesse that in many things we offend all and sincerely and from our hearts indeavour no longer to serve sinne but to please God in all things Before the preventing grace of GOD comes which makes us to walke commendably before God we are all lame from our mothers wombe like the Creeple at Lystra not able to stirre in the waies of GOD having receiv'd grace yet we are many times lame like Mephibosheth 2 Sam. 4.4 by some grievous fall and having present grace he that stands surest may cry with David my foot had well-nigh slipt and the truest Israelite that striveth to walke with God in uprightnes Gen. 32.31 is lame like Iacob that halts on his thigh though not in his heart and though his spirit be willing yet his flesh is weake Though the true Israelite doth not appeare before the Lord empty yet he hath but a Mite in his hand and he that sees clearest by the annoynting of the eye-salve hath yet a mote in his eye and he that is covered with the white
Lord had not knowne thee thou had'st not knowne thy selfe not knowne him not knowne heaven If the Lord had not seene thee first with the eye of mercy thou hadst never seene him with the eye of faith So beloved before Gods messengers call us from the darknesse of sinne and ignorance to the marveilous light of Grace and truth the Lord saw us in our danger lying as it were at the gate of hell full of sores full of sinnes uncovered uncured unpityed according to that of David Ps 142 4. there was no man that would know me no man that cared for my soule He then saw us with the eye of mercy and had compassion on us and decreed concerning us to give deliverance according to that charge to his messenger Iob 33.24 Deliver him that he goe not downe into the pitt for I have received a reconciliation If then the Lord know us if the Lord see us with this preventing gift of Grace whilst we imbrace the same wee are so moved that wee doe not onely come to see Christ with Nathaniel nor long only with the Greekes saying Wee would faine see Iesus Ioh. 12 21. But as the faithfull soule speakes Ca. 1.3 wee runne after him in the sweet savour of his Oyntments and so runne that wee obtaine the Saviour yet having obtained we humbly remember that saying of the Apostle Paul what hast thou that thou hast not received 1. Cor. 4 7. O tu ecclesia saith Saint Austine O thou Church S. Au. in pri cap. O thou Israel without fraud if thou art now an holy people and hast knowne Christ by the Word of the Prophets and Apostles as Nathaniel knew him by the guidance of Philip yet miserecordia sua ante te vidit quam tu eum cognoseres cum sub peccato jaceres with his mercy he saw thee before thou knew'st him when thou layest under the burthen of thy sinne where this is not confessed and the Glory of our Convertion not given to the preventing Grace of Christ there is not the true Isralite but the fraudulent and proud-hearted Pelagian An injurious ingratefull fraud it is to arrogate that to our selves which wee have of the meere goodnesse of our Lord therefore in the feeling of the Lords mercy upon us remembrance of our desperate and lost estate Let us thankefully say with the Prophet David Not unto us Ps 115.1 Lord not unto us but to thy Name bee the glory 2. His Direction AS yee have heard how Nathaniel was prevented by a mercifull Call from God so next heare how hee was directed by Philip as a faithfull guide In which two things are remarkable 1 The Power of his Direction 2 The Manner of his Direction For the power of it wee are to know that God hath appointed the ministeriall direction as an Order for the working of faith sanctifying the preaching of the Word to bee the Power and Wisedome of Christ to salvation according to that in St. Iohns gospel Ioh. 17.17 sanctifie them in thy truth thy word is the Truth and to that in the Acts spoken by St. Paul I commend you to God Act. 20.32 and the word of his grace which is able to build further who therefore cals the Gospel the word of Gods grace not onely because it is a gracious word full of comfort to the penitent contrite and borken heart but because it is the Instrument or meanes whereby God conveies his grace to the faithfull hearer Hence Saint Peter exhorteth 1. Pet. 2 2. As new borne babes desire the sincere milke of the word that ye may grow thereby and Saint Iames having said that God of his owne will begat us by the word of truth inferrs presently therefore let every man bee swift to heare Ia. 1.9 And Saint Paul by that question of his How shall they beleeve unlesse they heare Ro. 10.14 Doth manifestly approve the word as the Instrument of faith And therefore in his Epistle to the Galatians Gal. 3.2 he calls the ministry of the word the hearing of faith saying received ye the Spirit by the worke of the Law or by the hearing of faith Let us then acknowledge Gods Order for salvation and that the Church is tyed to the direction of the word let us magnifie Gods Ordinance and not basely esteeme an Instrument so powerfull and divine Next let us not dreame of any other Course from God for our Conversion Lastly let us know that the Spirit of God in that ministration truely effectually infallibly moveth the minds of men and enclineth them to faith and good workes whilst the word is heard of them read and thought upon So that God is never wanting to blesse this his order of ministring the word and our labour in hearing never lost so that we take heed how we heare and neglect not so great salvation For as in receiving the holy Sacrament of our Lords body and bloud if wee doe not set a barre against the grace of that by a purpose to continue in sin we doe infallibly partake of the spirituall food to eternall life So in the hearing of the word we have assured certainety to receive the gift of faith unlesse by our idle and wanton neglect it falls out that the Pearle is cast before swine Mat. 7.6 2. The manner of the Direction HAving heard of the Power now consider the manner of Nathaniels direction wherein wee may observe these three things 1 The Charity of Nathaniels guide 2 The Prudēcy of Nathaniels guide 3 The Fidelity of Nathaniels guide His Charity appeares in desiring speedily to impart unto others of that good which hee himselfe had received Philip was no sooner cal'd himselfe but hee cal'd Nathaniel no sooner had hee experience of the heavenly and incorruptible treasure and tasted how gracious the Lord was but he endeavoured to communicate the same to Nathaniel thas hee also might rejoyce in God his Saviour And it is observable how Cheerefully Philip proceeds in this businesse as a man surpriz'd with Ioy ravisht with Contentment in the voyce of exultation his heart as it were leaping for joy at his new-found treasure breaks forth into these words Iohn 1.45 We have found him of whom Moses spake and the Prophets Iesus the son of Ioseph of Nazareth It is a specious mark of Gods children to be cheerfull in speaking good of the name of Christ and Carefull to acquaint others with that happy good which themselves have found And like as the leprous men having eate and drunke and enrich't themselves 2. Kin. 7.9 when they considered the multitude of the City of Samaria ready to dye for hunger they having enough were touched in their hearts and said one to another Wee doe not well this day is a day of good tidings and we hold our peace So the Messengers of God and every true Convert having bread enough in their fathers house considering the multitude of sinfull
Prodigals ready to perish in their sinnes everlastingly know they should not doe well having the good tidings of salvation to hold their peace Yea as the Apostle said we cannot but speake the things which wee have heard and seene Act. 4.20 2. Cor. 5.14 for the love of Christ saith Saint Paul constrains us Secondly observe Philips prudency and Wisedome how hee supprest the carnall Curiosity of Nathaniel which indeed commonly is an impediment to the Simplicity of Faith and Devotion which the godly have in Christ Iesus Philip having told him him of Iesus the sonne of Ioseph of Nazareth he with a curious exception at the meanesse of the place said Can any good thing come from Nazareth But Philip wisely represt that Curiosity saying Veni vide Come and see As if he should have said sit not still Nathaniel under thy Fig-tree pleasing thy selfe with thy curious fancies offended with the basenesse of Nazareth but Come and see that by experience thou maiest speake and not by prejudice There is no better way to suppresse curious reason and the pride of wit and the contemptible conceit which many have of the meanenesse and homelinesse of Gods ministers those earthen vessels which conveyes to us the spirituall and heavenly treasure than to take Philips counsel come and see Though many times under thy figge-tree in the middest of thy pleasures thou sitt'st and mak'st but a jest of Nazareth yet if thou did'st come and see thou might'st see and bee saved with Nathaneel if thou com'st without fraud of partiality and respect of persons more desiring the goodnesse of the treasure than respecting the meannesse of the Vessel for as Saint Austin saith well Quid prodest clavis aurea si non aperiat quod volumus c. What profits a key of gold if it cannot open that which we desire and what hurts a key of wood if it make way for us to the treasure What profits the Holinesse of Ierusalem the height of Capernaum the greatnesse of Niniveh with a fearfull dissolution downfall destruction or what hurts little Bethlem despised Nazareth simple Galilee with the consolation of Israel the light of the Nations the Saviour of the world O that wee were wise soone would we content our selves with Nazareth if there wee finde Christ If Philip leade us to the treasure what can we more desire What though he cānot satisfie Nathaneel in every objection and curious question yet he can bring him to Christ the way the Truth and the Life and that sufficeth But the Apostle hath foretold us of the wantonnesse of these times which are too much stained with Nathaneels curious exception Can any good thing come from Nazareth Now all Truth with many must come from Rome where indeed there is scarce roome for any Truth But the grace of Christ is tied neither to place nor person Ioh. 3.8 The Spirit bloweth where it listeth and the sound thereof may bee heard if our crying sinnes hinder not as well in England as in Rome Nothing more common with these admirers of place and Succession than this Can any good thing come from the North from Geneva from Basil Truly Iam. 1.17 every good and perfect gift comes from above from the Father of lights and lighteth upon all the Churches of God and that Starre which directs us to Christ may appeare as well in the North as in the West According to such curious Exception there bee many saith Saint Paul which will not suffer wholesome doctrine but like Athenians cry out of Paul Acts 17.18 what will this Babler say and having their eares itching after their owne lusts get unto themselves an heape of teachers 2 Tim. 4.3 Philip cannot content them although hee can lead them to Christ Gregory Nazianzen in his Oration against the Eunomians saith that there are certaine which not only have itching eares as Saint Paul foretold given to Novelty and Curiosity but also itching Tongues pratling against the Prelacy against those which are in Authority and itching Hands not contented with their owne portions but fingring the Lords part and I may adde itching feet also which are not shod with the preparation of the Gospell of Peace for then wee should have lesse Schisme lesse affectation of Singularity lesse stragling from their own Pastor to strangers such sheepe over-runne with itch from eare to foot had need bee drest with the salt of Gods word for feare of Infection They may easily be discerned by the great and small spotts of separation singularity vanity which they have got by the cunning of some Shepheards that laid party-coloured rods in the trough where the Sheep hot with zeale came to drinke who likes rather of the spotted and change able hew of division than of the plaine and single colour of uniformity Thirdly observe the fidelity the faithfull care of Nathanaels guide who to incourage him in this businesse and to hasten the worke of his Conversion doth not leave him to himselfe but as a faithfull guide in his owne person conducts Nathaneel saying Come and see not goe and see Cicero saith of Caesar that he was wont never to say to his souldiers ite illuc sed venite huc not Goe thither but Come hither being himselfe a patterne unto them of labour patience and courage It ought to be thus with all the messengers of God and guides of the people that they may say with Saint Paul Bee followers of mee 1 Cor. 11.1 even as I am of Christ Iesus and encourage their people with Abimelech Iudg. 9.48 Iudg. 9.48 Hoc vos facite quod me vidistis facere Doe this which you have seene mee doe It is but an idle and retchlesse Conduct that sitting still himselfe cryes out to others Goe and see Behold then in Philip a guide indeed without guile Caring for Nathanael not by constraint but willingly not for filthy lucre 1 Pet. 5.2 but of a ready mind not as Nathanaels Lord but as his Leader his Ensample his Patterne Many shew the good things of God to the people but yet like Moses on the top of Pisgah that beholds the good lād a far off Deut. 34.1 Many learnedly set forth the blessings of God in Christ and the paths that lead thereunto but sitting themselves under the fig-tree of deceiveable pleasure leave the people to goe and see Christ if they will but goe with them they will not But as Philip told Nathanael of Christ in plaine words so he came with him to Christ in personall incouragement These messengers ought to take heed most carefully least that of the Prophet Esay be verified of them Esay 59.5 Esau 59.5 They hatch the egges of the Cockatrice and weave the webb of the Spider The egge dangerous the webb vaine the Cockatrice and the Spider loathsome and vile The Cockatrice egge damnable heresie to be avoyded as the poyson of the Soule The dusty Web Humane conceit to bee swept out of the pulpit
as more fine than firme deceitfull stuffe like unto the wind which fills but feeds not the body which though it may catch flyes the curious and the vaine yet it will never save soules and the Cockatrice and the Spider the loathsome conversation of uncleane men whose example of life is offensive in the Church of God as a most infectious thing How much harm both in weakening the power of the word and in confirming the corruptions of the World the Ministers conforming and fashioning themselves to the ryot excesse sensuality of these times have done the wicked see and deride the godly see and lament If thou want'st faith love and a good life in the weighty calling of the ministry though thou hast an Angels tongue yet thou art but as harsh-sounding brasse a brazen-fac'd Hypocrite and few good men will desire thee thou art but a tinckling Cymball and too many will play upon thee To a wanton young man that was disputing of temperance and sobriety one said well Who can endure thee building like Crassus supping like Lucullus and yet speaking like Cato But as Nazianzen said of Basil sit tonitrum oratio tua fulgur vita so let thy speech be thunder but thy life lightning many thunder but they lighten not the one may rouze the drowsie sinner terrifie the secure wanton the other comfort the faithfull hearers who are glad of such a light amongst them guide and direct the weaker minds who need such an helpe who looke for such a patterne If then Nathanael goe and see Christ by thy ministry as Zacheus got upon the Sycamore tree to see Iesus the one shall bee received the other left Zacheus honoured the tree cursed then let Philip alwayes say Come and see that going together to Christ there may bee honour to Philip comfort to Nathanael 2. Nathanaels comming to Christ in these words Iesus saw Nathanael comming In Nathaneel his comming to Christ foure things may bee observed 1. His Consent hee coms without resistāce 2. His Speede hee coms without delay 3. His Truth hee coms without fraud 4. His Success hee coms without losse 1. His Consent NAthaneel having a call from God a direction by Philip doth not resist either by excuse or frowardnesse but freely willingly resolutely yeelds himselfe to forsake his fig-tree his prejudiciall conceit and addresseth himselfe to goe to the Lord. True it is that the Mediatour had never seene Nathanael comming unto him as a true Israelite if the Father had not drawne him by secret and effectuall perswasion yet if Nathanael had wantonly and wilfully resisted the holy Ghost and Philips direction hee had not beene drawne Let us then endeavour in the receiving of the Grace of God to consent to the heavenly motion and not to be stiffe-necked as St. Paul speaks to be hardened in our hearts through the deceitfulnesse of sinne or as Saint Stephen saith of the Iewes Heb. 3.13 to resist the holy Ghost Acts 7.51 For in our conversion in our comming unto Christ these three are cōnexed namely the prevention of Gods grace mooving and stirring us the direction of the Gospel in which the Holy Ghost effectually worketh and the consent of the will which striving against diffidence and sinne endeavours to yeeld unto the counsell of Gods Word motion of the Spirit If we should dreame as the Manichees and the Anabaptists of the power of the holy Ghost carrying us unresistably without any action of ours without endeavour and labour in the exercise of Prayer and hearing the Word the ministry of the Gospel should be needlesse and there could be no conflict in the mind no thirsting no contending to lay hold on God Hence St. Basil saith wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely resist not being called consent being moved endeavour being counselled desire being stirred and the Lord that sees thee strugling draws neere helps thy infirmity and gives the Victory of thy conversion to this purpose speaks Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Lord draws he draws consenting that is not giving himselfe to idlenesse and neglect of endeavour but having the voice of the Gospel and the inward moving of the Spirit labours against the savour of the flesh to delight in God So yee see a Cōnexion of these three prevention of Grace direction of the Word and consent of the Will in the worke of our conversion according to that of St. Iohn Revel 22.17 The Spirit and the Bride saith come and let him that heareth say also come and let him that is a thirst come and whosoever will let him take of the water of life freely Nothing excepts thee from the spirituall fountaine but thy will Not God for the Spirit saith come Not the Church for the Bride saith come Not any convert for he that heareth saith also come Not necessity for hee that is a thirst may come Not want of merits for it may be taken freely Only want of will may hinder because it is taken by desire and will As then in the Old Law there was the Holocaust or whole burnt-offering of which all was given to God nothing reserved either for priest or people and the offering for sinne of which part was given to God and part reserved for the Priest but none for the people and the peace offering of which God had his part the Priest his part and the people their part So in the Gospell we finde a threefold worke The worke of Redemption the worke of Ministration and the worke of Conversion In the worke of Redemption all is given to the Mediatour to the bloud of Christ as the onely price of our redemption nothing to the Priest or people In the worke of Ministration part is given to God part to the Priest but nothing to the people the consecration and sanctification of the worke unto God the execution to the Priest But in the worke of conversion part is given to God preventing by grace and effectuall perswasion part to the Priest directing by counsell by instruction and part to the people consenting by will For if the will of man were utterly idle in our conversion in vaine should the Apostle say Wee beseech you that yee receive not the grace of God in vaine 2 Cor. 6.1 2. His Speede. YE have heard Nathanaels consent now observe the hast and speed which hee makes to have experience of the Lord Hee is called and he comes at the first call hee observes the time of his visitation without delay He is now called if hee dally out so gracious occasion hee knowes not whether he shall be cal'd againe or no. For as Gregory the great well noteth Qui promisit poenitenti veniam non promisit peccanti crastinum though God hath promised pardon to him that repents yet he hath not assured the sinner one day to live His speed confounds our sloath he comes at the first O that wee would come to Christ at many at any call In worldly matters wee can say
delay breeds danger and opportunity is precious according to that of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod opportunity is the best thing If wee were truely wise wee would have a care not to drive away the acceptable time of our salvation but as the Apostle counsells to redeeme the time because the dayes are evill and to thinke that if delay be dangerous in the baser it is madnesse to use it in the best things The Lord Iesus beholding Ierusalem foreseeing her desolation lamenting her misery declares the cause of it in this speech Because thou knew'st not the time of thy visitation Luke 19. So the Holy Ghost ascribes the captivity of the Israelites to their neglect and contempt of the Lords call 2 Chr. 36.15 16. The Lord God of their Fathers sent his messengers unto them rising early and sending for he had a compassion on his people and on his habitation But they abused his Prophets and made a mocke of his messengers till the wrath of the Lord was against them and that there was no remedie The wasting of Israel by the Egyptians is also assign'd to the abusing of Gods grace offered Ier. 2.17 Hast not thou procured this unto thy selfe saith the Prophet because thou hast forsaken the Lord thy God when hee led thee by the way marke how the Lord aggravates their sinne by reproving their ingratitude namely in that they then forsooke the Lord even when he was their guide and leader O how fearefull is that commination of Saint Paul Heb. 6.7 The land which drinkes in the raine that falls oft upon it and brings forth hearbs meete for him by whom it is dressed receiveth blessing from God but if it bring forth bryars and thornes it is reprobate neere unto cursing whose end is to be burned That we are a land which have often received the spirituall raine of Gods Word cannot be denyed whether wee have brought forth fruits meete for him by whom we are dressed our lives may testifie sure I am that whosoever being dressed by the ministry of Gods word doth bring forth still bryars and thornes injurious and noysome workes is certainly neere unto cursing and his end to bee burned The same raine hath divers effects according to the variety of the subjected matter The clay is pierced and softned and made fruitfull the sand is pierced but not softned and remaineth barren the stone is neither pierced nor softned nor yeelds any hope of encrease What mould our hearts are made of our workes demonstrate There is but a little veine of the good earth the fruitfull clay Ceremonious religion lip-labour show of godlinesse without the Truth showes too much of the sandy barrennesse but sacrilegious prophanenes obdurate rebellion ungratefull contempt of Gods grace in these times argues that stony ground where the heavenly raine runnes off as fast as it falls on How neere we are unto cursing for turning the grace of our God into wantonnesse many will not see being blinded with their lusts An unwise man saith David doth not understand this Psal 92.6 and a foole doth not regard it the godly wise prevent the curse but as the heathen man said wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod the foole will not perceive till he smart for it 3. His Truth or Sincerity YE have seene the Hast observe the Heart of Nathanael hee comes even in the judgment of Christ himselfe that discernes all commers as a true Israelite seriously without fraud having an earnest desire to see the Glory of Israel He hungers and thirsts after righteousnesse and it is the very joy of his heart to heare of his Saviour Such is the truth and sincerity of all Gods people who come into the presence of God in the hearing of his word and prayer as men that feele their extreame need of Gods blessing of the grace of Christ and so affected with God and his goodnesse in Christ that each one of them in his heart saith with the Prophet David Whom have I in heaven but thee and who is it in earth that I desire in cōparison of thee Thou O God art the thing that I long for There be too many farre from this serious and sincere comming unto Christ Many come unto Christ with prejudicious conceit stiffely holding their fore-conceav'd opinions against the Truth resolved to maintaine them against all the Counsell of God Some againe with a desire of novelty like unto the Athenians that gave themselves to nothing but to heare or tell some newes Act. 17 who seeke not the word of God as a power to save their soules for that is rejected as old stuffe but some new straine of wit some curious conceit to tickle the eare Let but some Eutrapelye some fine-turn'd phrase or acute tricke of wit drop from the Preacher and these take them up as the Manna from Heaven with admiration and great contentment O the wanton childishnesse of our times As if such chaffe such frothe such smoake could feed the soule Such vainely conceited commers had rather have a shell a shale to play withall than the meate the kernell to give strength unto the Heart Some againe come with a mind to calumniate to contradict to carpe at the word like the froward Iewes Acts 13. Many with a politique and proud mind who are so ravisht with the admiration of their owne wisedome and carnall reason that they loath the homelinesse and plainenesse of the Gospell and despise the Counsell of God against themselves as did the Pharisees Luk. 7. If thy heart be stuft with such fraud no mervaile if thou com'st often to no purpose no mervaile if the wisedome of God enter not and thou find no blessing So necessary is the disposition of truth and sincerity in every one that comes to God that he ought to examine his soule and call his heart to account in every action of religion how it stands affected in uprightnesse of intention to that businesse for it is fearefull to dally with God and foolish to trifle in the matter of our salvation and dangerous to thrust in with a false heart 4. His successe BVt as wee have observ'd how Nathanaels heart was disposed with truth in his comming so let us consider of the happy successe of his labour As he comes without fraud so hee comes not without fruit he comes not in vaine to Christ it is no lost labour such heart such hope It is impossible that a true-hearted cōming should goe without a blessing First now having seene and had experience of that to which Philip invited him he hath forgot his curious objection and breaks forth into an earnest free and honourable confession of faith saying Master thou art that Son of God thou art that King of Israel O strange whence Nathanael made a question if any good could come thence hath he found a good so infinite as is confessed to be his Master his King his God A wonderful change from the doubt of
plaines without fraudulent Policie 2. Reverent religion without rudenesse 3. Holy devotion without prophannesse 4. Humble confession without pride 5. Constant resolution without faintnes 6. Zealous integrity without corruption 7. A pilgrims life sober Contentment without Luxurie without love of the World The true Israelite is discerned 2. By exemption from fraud THere is a three-fold Fraud from which the true Israelite is free 1. Fraus iniqua the fraud of injustice deceiving others 2. Fraus stuha the fraud of folly deceiving themselves 3. Fraus impia the fraud of impiety deceiving the Lord. The first is in outward Conversation the second in the information of the Conscience the last in the profession of Religion If Nathaniels testimony from Christ saying a true Israelite without fraud be considered according to this difference of guile we shall more plainely perceive who is the true Israelite without fraud First therefore the fraud of couzenage or deceit in the matter of bargaining or trading or outward conversing one with another is hatefull to every true Israelite as being contrary 1. To Iustice 2. To Charity 3. To Piety To Iustice for St. Paul calls it Oppression 1 Thes 3.6 Let no man saith he oppresse or defraud his brother in any matter for the Lord is an avenger of all such things To Charity therefore the Apostle Eph. 4.25 exhorts Christians saying Wherefore cast of lying and speake the truth every man to his neighbour for we are members one of another T is the care of one member to helpe but not to hurt the other Contrary to Piety and Christian profession for St. Paul Col. 3.9 chargeth us saying Lye not one to another seeing yee have put of the old man with his works Now then how should not a true Israelite a true Christian man be ashamed of that worke which hath neither justice nor charity nor godlinesse in it The plainnesse and simplicity of faith in Christ admits neither of false weights false measures nor couzening trickes nor equivocating fraud This deceit is com to that height now that it is admired studied and practised as a great mystery and hee is rejected as a foole that hath it not What an injurious proverbe unto truth and upright dealing is that Plaine dealing is a Iewel but hee shall dye a beggar that useth it whether he shall dye a beggar or no I will not strive one thing I am sure of hee shall live a Saint All the wickednesse of this fraud is now put of with caveat emptor let the buyer looke to it O foolishnesse should the buier take heed of being deceived of suffering losse in his penny and the seller take no heed of being a deceiver and so to loose thereby the Grace of God the Honour of Truth the Hope of a better life Of this deceit speakes the Lord by the Prophet Ieremy Among my people are found wicked persons Iere. 5 26. that lay waite as he that setteth snares they have made a pit to catch men As a Cage is full of birds so are their houses full of deceit thereby they are become great and waxen rich First it is utterly a shame for us that the Lord should complaine that such persons are found among his people those that professe the knowledge of the Truth next very properly and significantly doth the Lord say that deceit is in their house as a bird in a Cage T' is there as imprisoned and cannot get forth they have got such an habit of Couzenage that they cannot leave it Yea their false swearing lying couzening trickes to draw in gain is become to bee a darling a delight unto them a bird that makes them sweet musicke and their shop is the Cage well is he that can get such a bird such a prentise boy that can tune his note artificially to deceive If thou bee'st a true Israelite thou wilt not make thy house a snare a pitfall to catch plaine men nor thy shop a Cage for that uncleane bird O rather let the voice of the Turtle Dove be hard in thy house Can. 2.12 mourning for sinne thankesgiving to God devout praiers comfortable instruction words of truth and love that is the true Israelites bird the true Christians musicke 2. Foolish fraud AS wee have seene the fraud of injustice from which the true Israelite is free so in the next place observe the fraud of folly by which the minde deceives it selfe from which the true Israelite is also exempted This deceit is in the information of the mind a couzenage of a mans owne heart of which St. Iames speakes Be ye doers of the word Iam. 1.22.26 and not hearers onely deceiving your owne selves and again in the same Chapter If any man saith he among you seeme religious and refraineth not his tongue but deceiveth his owne heart that mans religion is vaine Of this fraud there may be three branches observed 1. Vaine excuse to lessen sinne 2. A blasphemous cloake to cover sinne 3. A presumptuous security to lye in sinne 1. Vaine excuse FIrst it is a profitable sinne saith one it is the very means wherby I live O vaine folly O damnable fraud Is the certaine way to eternall death become the meanes of life Is it gainefull Open thine eyes O thou vaine man and consider the summe of thy gaine thou gainest drosse and loosest the true treasure thou winnest the world loosest thine owne soule thou gettest earth and loosest heaven thou art joyned to Mammon and divided from God I but saith another my children will find the good of it my posterity will praise my doings O fraud Thou shalt be prays'd saith Chrysostome where thou art not and tormented where thou art What profits it thee to be commended of thy posterity for leaving riches and to bee condemned eternally for getting them Can thy sonnes pleasure on earth ease thy paine in hell Oh that the scales of this fraud would fall from the eyes of these earthly men that they might discerne between things that differ the riches of Gods grace and the drosse of this world that in the love of the one and contempt of the other they may truely say Christ is to us both in life and in death advantage Philip. 1.21 But I heare the Wanton put his trick upon us saying the sinne is full of delight and what is a man but his pleasure And is it true Is it a sport for thee to offend the everliving God Canst thou dally with the consuming fire with the Maiesty of GOD into whose whose hands to fall is a fearefull thing Woe be unto thee thou hast thy Comfort here And yet alas 't is but the Comfort of an hogge in a stye a bird in a cage thou laughest and sing'st in the midst of thy slavery 't is but from the teeth outward no sound Joy the worme of remorse gnawes thee within thou hast not a Crumme of true Consolation much lesse that continuall feast with the sonnes of GOD. I but it is a
common and receiv'd custome saith another too true and as the Scribes and Pharisees said seeing the multitude to follow Christ Doe ye not see how you prevaile nothing Loe all the world goes after him So these insult and object to Gods Ministers saying Doe you not see how you prevaile nothing with all your paines your labour is but lost men will not leave their pleasure in sinne their profit by deceit for all that you can say or doe and therefore let us doe as most doe O foolish deceit and will this wretch be damn'd for company Is the sin common why what though it be in the mouths of Kings in the reyns of Nobles in the hands of Iudges in the eyes of the Priests yet will that helpe nothing in the day of thine account nor can such example make any Royall Noble Just or Holy sinne Well said Eucherius to his Cozen Valerian Obsecro te alienum delictum semper ut opprobrium respice nunquam ut exemplum I beseech thee alwaies behold another mans fault as a shame to the doer but never as thy patterne Is sin customary why what though evill may plead for it selfe as the Romane Church doth Antiquity Vniversality Consent yet 't is no lesse blemish for thee to be infected with a customed and common sinne than to consort with an old and common whore But me thinkes I heare a swarme of naturall men buzzing about me and urging a conceit of humane frailty that flesh and blood can doe no otherwise deceiving themselves with Information out of St. Paul misunderstood Ro. 7. where the Apostle saith So in my mind I serve the Law of GOD but in my flesh the Law of Sinne. I am verily perswaded that this very fraud sends many thousands to hell For what in their account is the sin of humane frailty under burthen of which the Apostle groaned saying O wretched man that I am Looke into their bill of account and you shall find cursing swearing gluttony drunkennesse couzenage fornication lying hatred and revenge ranked as the sinnes of their infirmity and humane frailty Loe here Salomons sluggard that cryes yet a little sleep yet a little slumber slumber and sleepe infirmity and impiety all is one all but little and all too little for him But O good God! shall we imagine that the holy Apostle did in his flesh serve the Law of sinne after this manner And was hee indeed a couzener a lyer a fornicator a drunkard God forbid There are indeed sinnes of infirmity against which the godly man hath a continuall conflict As concupiscence motions unto evill idle words inconsiderate passions surreptions sinne stealing upon us before wee are aware propter inadvertentiam as the schools speake for want of due circumspection but that sinne which hath the consent of the heart and is done with purpose and deliberation as fornication revenge lying couzenage treason and such like must not be counted infirmities but iniquities and such abominations as cannot stand with the grace of Christ but doth quench the spirit and so long as they are continued by any there is no Seale of salvation in him The Apostle then in the place forenamed doth not meane that he serves in his flesh the law of sinne by actuall and voluntary corruption but by naturall and involuntary Concupiscence which though hee is compeld to obey in respect of evill motions arising yet neither doth his mind consent nor his actions conforme unto them 2. Blaspemous cloake for sinne AS some deceive themselves in lessening their wickednesse by a vaine excuse as ye have observ'd already so there are ungodly men crept in which father all their sinne upon the force of Gods decree affirming a necessity of their sinning through the inclination and secret working of God who say they doth determinate their wills to evill and so every one of their sinnes is their destinie and could never have been avoyded But this is a foolish and damnable fraud seeing that St. Iames faith Iam. 1.13 that God cannot bee tempted with evill and that it is against the very nature and goodnesse of God to infuse evill or to incline the heart to sinne and against the justice of God and his truth who both protesteth that he would not the death of a sinner and also cannot justly damne that in another to which as they say he himselfe inclineth the heart yea by a powerfull decree inforceth it God indeed ordereth and limiteth the corrupt will of man prone of it selfe to evill suffering it to be carried to this sin and not to that according to his wisedome and good pleasure and although God justly leaves men for their unthankefulnes and rebellion in the snare of the Devill yet he neither inclineth nor enforceth them to sinne Some have wrote to make this Spiders webbe whom I will not name for I had rather hide than hit them affirming absurdly that the ancient Fathers gave but a frigid a cold answere when they said that God hardened men by desertion forsaking their rebellious minds and by permission giving way to Sathan to seduce insnare and overcome men Yea one saith Adulterium est opus Dei Adultery is of Gods working another Deus movet latronem ad occidendum God sets on a thiefe to kill which speeches they understand not to be in respect of Gods permission without whose leave nothing can be done nor in respect of that generall ayde and sustentation of the power of God in whom we live and move and have our being but they conceive God particularly and necessarily to incline the Adulterer and the thiefe to their villany by a speciall motion and by a fatall decree Whereby the very nature of sinne is taken away and the filthines therof because as they conceive God hath so deepe an hand in it that it is found to be his speciall worke But from this fraud the true Israelite is free who acknowledgeth that of the Prophet O see Perditio tua ex te Israel thy destruction O Israel comes of thy selfe and that of St. Paul Ye did runne well Gal. 5.8 who did hinder you 't is not the perswasion of him that called you 3. Presumptuous security to lye in sinne YOu have seene how foolishly men deceave themselves by lessening their sinnes by vaine excuse or covering their wickednesse by blasphemous conceit of Gods inclination and fatall decree inforcing their sinne now observe how also many deceive themselves by a secure presuming that continuance in sinne shall never hurt them because of their confidence in the grace of Christ The Apostle 1 Cor. 6.9 notably confoundeth their grosse deceit Know ye not saith hee that the unrighteous shall not inherit the Kingdome of God be not deceived neither fornicatours nor idolaters nor adulterers nor wantons nor buggerers nor theeves nor covetous persons nor drunkards nor raylers nor extortioners shall inherit the kingdome of God What doth the Apostle terrifie here and teach not Is it not rather a fearefull doctrine Are