of flying no possibilitie of hiding no securitie of appearing no utilitie of satisfaction That mans nature in youth doth cast up the greatest froth and then lusts bee most violent it may appeare in that David shewing the power of the word for the ordering of a mans wayes instanceth in that age as needing the greatest power and strongest bridle the excellency of the word is it that can frame even a young man to Gods liking in his waies if hee take heed unto it It is a great honour to be religious from ones youth Obadiahs praise stood in it that hee feared God greatly and from his youth I King 18 3 12. Samuel Iosiah Timothee have their honour in the Scripture in this that they did timely take the yoke of Gods doctrine upon them and continued therein Age is a Crowne of glory when it is found in the way of righteousnesse Prov. 16 31. specially when it is given for a reward of timely and constant obedience having laid the foundation of a durable estimation when they were young whereas a sinner of an hundred yeares old shall dye accursed Esay 65 20. And his bones are full of the sinne of his youth and they shall lye downe with him in the dust Iob 20 11. They have beene soked and steeped in naughtinesse so as they never turne backe againe to take hold of the way of life and dye execrable The resemblance may bee thus As some filthy disease and rottennesse eates into the inward marrow of the bones that there remaines nothing sound in the man so the sinne that a man doth in his youth so pierceth into and settles in his soule that hee is altogether filthy and the guiltinesse of his evill led life like a venomed arrow or a deadly dart in his conscience and torments him in and after his death with other horrible punishments that in the vengeance of God follow his evill deeds The glory of young men is their strength though sometime they want that wisedome which old men helped by experience yet have they courage of mind and strength of body to doe acts of great fame and renowne to put things in execution But in this is the excellencie of their strength that when corruption hath the strength of their naturall faculties and the Divell applieth his strength to their corruption by the power of grace in them they overcome their sinfull flesh and the divells suggestion 1 Iohn 2 14. I write to you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one by the ingraffed word they abide in the keeping of GODS Commandements with notable victories over themselves and the Divell by Christ that loveth them The acts of vertue in that age are more excellent in that they have the strength of body and spirit full of spirits and full of Spirit As in E 〈…〉 whose youth made stay for his turne to speake after his elders yet in his time with wonderfull force of Spirit impelled he speakes so as the elder men hold their peace in feare Iob. 32 15 18. It may call us to considerration how the Lord hath beene with his word in calling us to make us presently cast away every weight to remove all barres and set our soules open for all sinnes to goe out and Christ to come in and possesse and rule us as his will is If wee finde it so to magnifie him in the efficacie of his grace and to comfort our soules that the Lord hath toucht our hearts that we goe willingly after him and flee as doves to their windowes and flow as waters to their place If wee sticke still consider what it is that may cause the with-holding of the grace that makes men readie even to admiration As when Eliah had cast his mantle upon Elisha when he was plowing who ranne after him to desire him to suffer him to kisse his father and his mother and hee would follow him askes what hee hath done to him 1 King 19 19 20. A wonder to see such a sudden commutation in Elisha that by such a touch hee was moved straight way to follow him that he durst not with out his leave returne to bid his friends â—aâ—â—well If any man thinke that repentance is accepted at any time and so never bee troubled that the calling yet workes not effectually on him the theife on the crosse found mercie to repent and to bee received into heaven with Christ that very day let him consider that it was one of the wonders at Christs death witnessing against his enemies that hee was approved of God Why should it give hope to such as wilfully deferre their repentance that it may be ordinarie Who will looke for an Asse to speake to the reproofe of their maisters madnesse because Balaams Asse did so to him once Inquiâ—◠〈…〉 ther these thoughts o◠〈…〉 ntance bee any better than carnall To serve a mans turne of God is not to bee evill because God is good and to abuse his mercifull nature If repentance were certaine yet it is nothing to have beene all a mans time or the most part of it unprofitable and barren as dead while hee liveth Is it no griefe to a man that thinkes to bee glorified of God that hee hath in this life brought no glorie to God though the thing is true indeed God hath assured it that in the day that a wicked man turneth from his wickednesse hee shall not fall thereby but hee shall save his soule alive Some I graâ—nt are not so readie in 〈◊〉 the commandement given unto them as others but Christ suffers them not to delay to their destruction There was a man whom Christ called to follow him who intreated to stay with his father till hee were dead whom he would not suffer to doe so but to attend upon the quickening of dead soules in preaching the Gospell And it cannot bee denied but the best men have their lets originall Corruption so besetts us that wee cannot as wee would runne the race set before us worldly ease pleasure Profits will hold us downe as burdens upon us But if wee out-wrestle the temptations cast away every waight wee shall doe 〈◊〉 purposing if God 〈◊〉 to runne after him when hee makes our hearts larger But to bee so long in deliberating that the worst motion carrieth men away and they hold sinne against the light of their mind and strengthen their resolution to withstand persuasions to conversion is full of daunger open therefore whilest Christ knocks least hee cease and goe away in displeasure and locke up your heart so as it shall not bee opened And received him joyfully Vpon the apprehension of the good will of Christ in offering himselfe to abide at his house a sweet allegory of Christs habitation in the hea 〈…〉 of the faithfull hee 〈◊〉 full of joy with all his heart glad of such a guest Whence wee may gather that faith receiving Christ brings divine
is the note of the godly that they follow after righteousnesse upon their knowledge of it Esay 51 1 7. It containes the studie of their mindes and indevours of their will with constant desire till they obtaine which is not in this life as lovers that have set their affection on any most studiously follow to obtaine them and they rest not but in fruition thereof Affections setled on supernaturall objects agreeable to the qualitie thereof argue spirituall and supernaturall being This proofe the Apostle would take of the resurrection of the soule the first resurrection rising with Christ seeking and setting the affections on things that are above thinking and desiring and following things concerning another life spiritual things spiritually discerned and affected and godlinesse as it is of God and conformes us to him That we are in this world concerning beginnings as he is and the kingdome of heaven for his presence to dwell with the Lord to be where Christ is to behold his glory and to be perfectly guided by his Spirit Our conversion begins in Gods worke in us infusing grace by way of seed 1 Iohn 3 9. Which manifests it selfe by new disposition and inclination in us that our desiring spirituall things agreable to their nature is an action of that life of God begun The will first suffers Gods worke upon it and then acts aspires to conversion constantly desires it Inclines us still to seeke God Ier. 31 19. In which God confirmes it he prepares the heart and inclines his eare Psal. 10 17. And when Iesus came to the place hee looked up and said unto him c. Here is the successe of the desire of Zaccheus in that which hee desired and in that which he it may be thought not of Christs looking up speaking to him by his name offering himselfe to be his guest such is the benignitie goodnesse of Christ whence observe that seeking Christ and good things in him by spirituall motion shall not bee in vaine Good desires may be deferred but not denied alwayes the expectation of the poore shall not perish for ever though wee have not our desires so soone as wee conceive them yet if we cast not away our confidence but wait and seeke still our hope shall not frustrate us The desire of the righteous shall bee granted him and his hope shall bee gladnesse his desire is onely good obtaineth that which is good and onely that The Lord is good First actually out of his owne favour and goodnesse hee doth good to them that wait for him to the soule that seeketh him Lament 3 25. God hath not said in vaine to the house of Israel seeke yee me Therefore hath hee not spoken it in secret nor in a darke place of the earth as the prophets of the heathen gods who spake uncertainly and so obscurely and out of darke dennes but goodnesse and truth concurre in him goodnesse in inviting us to seeke him as willing to bee found and truth in not deceiving and frustrating our hope when wee do come to him therefore shall wee not faile to finde him because hee will give us to seeke him and search for him with all our heart Ier. 29. 13. God hath made himselfe a debtor by his promise to them that seeke him that hee will come to them and raine righteousnesse upon them Hos. 10. 12. Vnder righteousnesse we may comprehend all kinde of goodnesse which hee will give from heaven not sparingly but largely therefore hee calls it rayning righteousnesse not only that whereby he justifieth us in Christ receiving us into fauour and regenerateth us rendering unto man his righteousnesse Iob 33 29 But the performance of all promises in due time concerning the present life or that which is to come Hee called Bartimeus crying to him and gave his sight as he desired The woman secretly seeking vertue from him to the healing of her issue of bloud found it in her selfe All that would make use of Christ found him reedie to their good if they sought him aright God is faithfull and of never failing compassions in the experience of his servants they are new every morning Lam. 3 23. Hee both meetes with testimonies of deare love such as he seeth coming towards him to seeke his presence as the father of the prodigall met him with wonderfull expressions of a fathers affection in the happie returne of a sonne that seemed to bee lost and also calls them to behold him and to seeke him that had no thought of it who so prevented with his grace upon his call desire and seeke him seeking finde him and finding him enjoy him unto salvation with eternall glory Which serves abundantly for consolation to such as linger after Christ and his grace in holy desires their hearts God hath touched and they follow him as given of God to save them they shall be satisfied When men have a right estimation of Christ that they preferre him before all things in the world as hee knowes their love he so esteemes it and will give himselfe to be enjoyed of them that they shall as it were lye in his armes and sweetly rest with him in gracious imbracements as the Church sicke of love as it were swounding by vehemencie of hir desire to Christ calling to the Pastors of the Church to refresh her spirits with the meanes that they have in trust to convey by them spirituall things into her soule findes her selfe on the sudden upheld by Christ imploying both his hands for her reliefe and streng thening No sooner calling but he heares and answeres and come to her helpe and comfort so willingly as nothing can stay his pace towards her he skips by the mountaines and leapes by the hills neither her greater sinnes nor lesser infirmities can stay him nor humane power can hinder his accesse with celeritie Cant. 2 5 6 8. In his speede hee is like a Roe or young Hart she seeth him as at the dore behind the wall yet not fully expressing and exhibiting himselfe in his presence to her but he lookes forth at a window and shewes himselfe through the grates or lattesse she beholds him but imperfectly yet with certaintie and with signification of favour But to them that desire to see him in heaven not satisfied with the sight of him as it is now by faith he will give them in due time their desire they shall see him as hee is They shall be where he is and behold his glory the shadowes shall flee away whatsoever hinders the full content in the sight of him as ignorance unbeleefe trouble of conscience outward tribulations the day starre shall arise in their hearts and the day breake the time of th' other world beginning at our death and more fully at our resurrection the morning of that day which shall never give place to night when the righteous shall have dominion over the wicked and shall be ever with the Lord when they shall no
militant and gives not quiet setling to unbeleefe in the heart but dislikes and mournes for it when the arguments and appearances against their faith are such as they can scarce cleare and answere But joy is sowen for the upright in heart the mourners in Syon shall bee comforted Onely let such as seeke the Lord bee exhorted to rejoyce Psal. 105 3. Be joyfull all yee that are upright in heart Psal. 32 11. Taste the sweetnesse of the Gospell the savour of it is quickening 2 Cor. 2 14 16. To rejoyce in Christ is a dutie Philip. 4. It is also a promise Iohn 16 24. It is the end of the Gospell that in the blessed fellowship with the Father and his Sonne Iesus Christ and all the faithfull our joy might bee full 1 Iohn 1 3 4. The Apostles care was even in the greatest persecutions to finish his course with joy Act. 20 24. Intimating that no heavinesse should hinder the chearefull living and dying to the Lord of them who have consecrated themselves to him The beleevers are said to walke in the consolation of the holy Ghost Act. 9 31. It is their priviledge above the world that they have in Christs stead the Spirit to bee their comforter Iohn 14 16 17. They have the Father the God of all consolation who hath given us that beleeve everlasting consolation 2 Cor. 1. 3 with good hope by grace 2 Thess. 2. 16. And the Sonne they have whose consolations are answerable to their tribulations for him 2 Cor. 1. 5. Heavinesse may bee irregular even in godly men subiect to passions our Saviour reproves his Disciples for suffering sorrow to fill their hearts for that which if they had well considered it should have beene their joy Iohn 16 6 7. He blamed something the sorrow of his mother when she found him not in the company because ignorantly and ere she was aware she set her selfe against God Knew yee not that I must goe about my Fathers businesse It may bee disagreeing with the season which in the occasions it offerres calls to joy Neh. 8 9 11 12. It may bee blameable that it is not governed by judgement the thought of foolishnesse is sinne and that foolishnesse that comes out of our heart desiles us Marke 7. 22. Greefe and thought taking is reproved from the unprofitablenesse of it It belongs to prudence to order the affections so as they stirre not without good reason It may bee blameable for the hurt of it to the body a merry heart doth good like a medicine but a broken spirit drieth up the bones An heavie heart drawes backe the spirits and consumes the moisture and to the soule heavinesse in the heart of a man makes it stoope depresseth it as it were out of his place Prov. 12 25. By the sorrow of the heart the spirit is broken Prov. â—5 13 A man enjoyes not himselfe the spirits are so dulled as a man hath not perfect use of his senses Christs Disciples failed of their duty about inquiring of the state of Christ foretelling his departing from them None of you asketh me whither I goe but sorrow hath filled your hearts Iohn 16. when Moses brought a comfortable message to the people of Israel concerning their deliverance they hearkened not to him for anguish of spirit Exod. 6 9. It is required in Gods service that as it is with reverence in respect of Gods majestie so with rejoycing in his favour it is with more strength of spirit The joy of the Lord is your strength Neh. 8 10. Recollect the heart therefore to it selfe from the evils that provoke it to passion reproch it for offering indignitie to Christ in such dejection Why art thou cast downe O my soule why art thou disquieted within me O trust in God I shall yet give him thankes for the helpe of his countenance â—â—ould not our whole life be the keeping of a feast to the Lord in sinceritie and truth in remembrance 〈…〉 of that great deliverance by Christ our passover sacrificed for us 1 Cor. 5 7 8. To exhort them that have received Christ with joy to maintaine their joy The cause remaines still and it is a note of the house of Christ to hold fast the confidence and rejoycing of the hope firme unto the end Hebrwes 3 6. God hath given everlasting consolation through grace and the Commaundement is Rejoyce in the Lord alwayes 1. Digest well the promises they quicken 2. Forget not the consolation whether against miserable or sinfull infirmities 3. Remember the words of Christ spoken to this very purpose that his joy might remaine in us Iohn 15 11. 4. Draw waters with joy out of the wells of salvation constantly exercising faith in Christ and draw benefits out of him as a never failing fountaine with such refreshings as the thirstie receive water 5. Take heed to the conscience that it bee not offended with sinne fighting against the light and peace of it wounded it interrupts the joy but kept cleane it is a continuall seast For warning to such as receive the word of Christ with joy To take heed of deceit least the cause of their Ioy bee not Christ received but some phantasticall apprehension As some receive Christ and perceive not with joy that they have recceived him As a sicke man receives nourishment by his meat but feeles it noâ— by reason of his malady so some that taste the word to be good receive not Christ the Gospell hath a sweete savour but it is with the perishing of some that regard not to receive the good of the Gospell The joy of Christ received and the ioy of the temporizer differ in kind That is the ioy of the Lord it comes from heaven wrought by the holy Ghost Nehem. 8 10 Rom. 14 17. 1 Thess. 1 6. As God is love so is hee ioy ioying in himselfe the Father ioying in his Sonne Prov. 8 30. The godly nature being communicated to them that receive Christ they have this godly ioy the holy Ghost sanctifying and governing their ioy the ioy of the temporizer is carnall of his owne moving not by the Spirit hee hath â—ot the new creation it is therefore but a fruit of the flesh which may appeare in their destitution of grace in other things which shewes them to bee naturall not having the Spirit They differ in the matter or object of the ioy The true receiver of Christ ioyes in him and the benefits by him as hee knowes he hath them present or in hope Philip. 3 3. We reioyce in Christ Iesus Philip 2 1. If there bee any consolation in Christ consolation of being in Christ. My beloved is mine and I am his that is the ioy They reioyce that by Christ Gods love is turned toward them and that God is theirs they glory in God Psalme 44 8. Rom. 5 11. They delight themselves in him as their full felicitie it is the true sauce that gives a good taste to the benefits which God bestowes upon them
disquieting the heart Esay 51 12 Who art thou that thou shouldest feare c. Marke 4 40. 3 It where great injurie to God a hatefull unthankefullnesse to be carelesse of receiving such mercie or stirring up our selves to get it when wee know God giveth it Esay 56 2. 1 Iohn 5 9 10. Iohn 14 11 Beleeve mee at least beleeve mee for the worke sake I am bound to beleeve God testifying to my heart that I am in grace and to rest in his testimony not to neglect it I am more bound when by his workes hee proves his authoritie to commaund me My sinne is greater if I doe not Iohn 15 Else they should not have had sinne Workes within are great witnesses 3. It is expedient it is of great profit to a man to know that hee is in grace 1. To justifie the ministerie under which hee hath gotten life 2 Cor. 3 2. 2 Cor. 5 11 and 13 5. 2 To worke love to God for love knowne 1 Iohn 4 10 16. 3. To doe God free service without servile feare as our dutie is Psal. 2. With feare that hath rejoycing in assurance of his favour and so without feare Luke 1 74. For inforcements by love to give our selves to God Rom. 6. Rom. 12 1. To dye to our selves 2 Cor. 5. Gal. 6. whereby I am crucified to the world and the world to me By Christ. 4. For sufferings for Christ knowing what his sufferings for us hath made us to bee possessed or in hope of after wee suffered a little Rom. 5. Heb. 10 34. 5. For putting on graces meet for such as are so much above others bound to God and therefore to doe as becomes them Exhortations have their ground from hence that they are and know themselves to bee in such a state Coloss. 3 12. 1 Thess. 5 8. 4. It is granted to most of them that are in grace to all before their spirit bee called for to returne to him that gave it to know that they shall bee saved The sending of the Angels to bring them to heaven implies some certificate of it from God to their soules as at Christs comming the just know their sentence and are filled with joy at the immediate signes of the judges comming before they heare it Iohn writes generally signes to know that wee have eternall life 1 Iohn 5. It may provoke such as know not yet their gracious estate to seeke and wait till God come to them and manifest himselfe as Christs promise is to them that love him Iohn 14 21. God denying this knowledge supplyeth it by giving other grace for good to his though hee shew himselfe an enemie to trust in him against sense to give him glory of truth in that hee hath said and done He brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it This day Who knowes what a day may bring forth Conversion though an admirable worke a supernaturall change yet is it quickly done when God will put forth his power unto it This day As Christ our Saviour bare witnesse of the grace of Zacheus and the day in which hee received it so wee are in a speciall sort as wee can take notice to Gods prayse both of our grace and the time when it pleased God to come to us with salvation or any speciall good God appointed dayes of remembrance of his benefits three times in a yeare which hee called his feasts Levit. 23. He is pleased to make some dayes memorable by soâ—e speciall worke in them That they are singularly dayes that the Lord hath made as in the creation God would have his workes distinctly set downe upon such a day such things made that wee might more distinctly meditate them to his glory Gen. 1. So he would set certaine dayes to the delivering or conferring some speciall good upon his Church and keepe his day without fayling and such a day was to bee remembred for ever Exod. 12 41 42. and 13 3 9. Psal. 118 24. The day in which God set David in his kingdome and delivered his Church hee calls a day that the Lord hath made wherein they will rejoyce and bee glad The scripture makes mention of evill dayes and good dayes evill when the Divell in a speciall sort is permitted ordered to tempt Gods servants either with inward or outward darting at them to wound them if hee can to kill them flesh and soule Daungerous and fearefull to the weake servant of God but hee armed with the whole armour of God and resisting in the Lords might standing with victory it is a day to bee remembred as that Father confesseth there was opportunitie there wanted temptation there was temptation there wanted opportunitie there was both opportunitie and temptation and the Lord delivered mee Such dayes are to bee remembred to Gods prayse There be dayes set by the enemies of Gods Church sometime to destroy and root it out that their names be no more in remembrance the Lord discovers their lot and their plot and turnes all upon their owne head that the net hath catcht themselves they fall into the pit they digged the wicked is snared in the worke of his owne hands the followeth Higgaion Selah A double noting Psal 9. as greately to bee meditated As in that particular betweene Haman the Iewes adversarie and Mâ—rdechai and the people the day determined for their destroying utterly was turned unto a day of their deliverance and destruction of their adversaries by that God who turnes kings hearts which way he will as men turne the course of rivers and streames Ester 8. 17. It may warrant and incourage unto the keeping of some dayes in a speciall thankefullnesse to the Lord for some speciall benefits received thereon As Herod kept his birth day without blame but by the abuse They kept the feast of the dedication of the Temple at which our Saviour was as it seemes Iohn 10 22 23. with approbation The Sabboth wee keepe seemeth therefore to bee chaunged from that seventh which was for remembrance of finishing Gods worke increation to our seventh in remembrance of restoring of all things by Iesus Christ and is therefore called the Lords day Revel 1. Not onely as author of our keeping that day but referred to the remembrance of his worke Mordecai by decree established the keeping of the memorie of the Iewes deliverance every yeare two set dayes together the 14 and 15. of the Moneth Adar 〈…〉 ster 9 21 22. If dayes of deliverance and birth and benefits specially concerning our temporall life bee so warrantably observed and remembred then dayes of our spirituall eternal deliveraÌ„ce new birth unto a life that lasts for ever much more Alwayes ought wee to be thankefull but specially remembring the day in which salvation came to us if men and women keepe their wedding day yearely why not the day of their espousing to Christ The Apostle reproves such observation of dayes as
miserie and remedy of it and of the inclination of our wills to desire to bee healed unto the Lord preventing us with his grace We were as the clay in the potters hands and could do nothing no not will any thing about our forming and fashioning no more in our regeneration than in our creation Our hearts naturally are stony having no aptnesse to be formed rebellious hard till God chaunge them and make the stone flesh that we have now inclination to heavenly things things spiritual it is a supernaturall change in the will that inclined us only to things of the flesh Inclination to things of the Spirit is the worke of Gods grace who sought us and changed us into new creatures as if a stone or Lead should have an inclination to fly upward Wee were dead therefore could no more seeke our owne quickning than a dead body can seeke restitution to life This is in a sort confessed of the learned Papists That a man without the worke of Gods Spirit cannot do or will any thing in these things that belong to Pietie and Saluation not any way by the strength of nature prepare himselfe to receive grace Therefore when a man hath a will to beleeve to be converted to bee healed in Soule to bee free from rebellious motions that come from the carnall part to serue God without let without contrary lusts from the will of the flesh it is a plaine signe of Gods grace in him we do indeed feele our disposition and desire to beleeve and bee converted before wee know that wee be converted Yet the will is healed in order of nature before it desire freedome from spirituall bondage It is the comfort of a regenerate man that hee would doe good Rom. 7. Some naturall or morrall good a man without grace may will but not spirituall to bee agreeable to the spirituallnesse of the Law Though a man cannot follow the guidance of the spirit without feeling and hindrance of the flesh yet there bee a lusting of the Spirit against the desires of the flesh hindring the fulfilling of them the man is in grace Luther when hee was a Monke vexed with these thoughts this or that sinne thou hast committed thou art infected with envie impatience and such other sinnes all thy good workes are unprofitable confesseth if hee had understood that place of Saint Paul the flesh lusteth against the spirit c. Hee should have sayd as he did after hee received light Martino thou shalt not utterly bee without sinne for thou hast flesh thou shalt therefore feele the battle Despaire not but resist strongly fulfill not the lust of the flesh and thus doing thou art not under the Law It is the note of Gods Children that they seeke the Lord and feeling such indevoure in themselves they may they must rejoyce Psal. 105 3. Let the heart of them that seeke the Lord rejoyce The Papists betweene those workes which wee do by naturall strength and those that wee do by grace infused and inherent in us teach a third kind of workes which neither come from any power of ours meerely nor yet from any supernaturall grace in us inherent but by externall aide of the Spirit by which they seeke their justification They put erroniously faith and love actually to goe before justification which are together with it for time and love is from Gods love made knowne in some sort to us If God should lift us up to love him before hee justifie us hee should by making us love him prepare us to be loved of him whereas Iohn saith not that wee loved him but that hee loved us first Wee do long after rather than feele our justification desire but scarce perceive unto rest of soule grace to dwell in us manifestly Sometime wee are in feare sometime beleeve and hope and are in repentant sorrow by which wee are led to the more manifest perceiving of that which is wrought in us and to a further measure of peace which we do desire Lam. 3 21. Though the will carried up to Godward imbracing him and drawing to him as unto the chiefe good his favour his countenance above all earthly things Vniting a mans selfe to him by a fervent act of his will his will beginning to bee made one with Gods will resolved and desiring to do it without partialitie or reservation be a true note of a gracious estate Yet there is a conviction of judgement by which a man seeth what is meete for him to doe as to arise out of his sinne and with force of his conscience hee purposeth it may bee voweth against some particulars but his will is not renewed and so hee hath no spirituall inclination to the good he seeth or aversion from the sinne he is convinced of it is therefore but temporarie it fadeth away like the morning dew It may move us likewise to ascribe our rising from our falls to his seeking of us who otherwise do so dote upon the temptation as that wee have no minde to seeke God to pull us out Spiritus gratiae in eo qui recepit semper est in eo qui recepit sed non perpetno operans Cant. 5. Which may appeare in David in Solomon in Peter who repented not till Christ looked backe upon him and it was not without some inward worke in his heart Vt quis possit a peccato resurgere requiritur gratia excitans quae non semper adest gratiam excitantem non semper haberi experientia ipsa testatur Bell. de gratia lib. arbitr l. 2 c. 7. Sometime there is a will of rising out of falls but not power as Psal. 119 176. I have gone astray like a lost sheepe O seeke thy servant for I do not not forget thy word Ambros Quaere me quid ego te requiro quaere me inveni me suscipe me porâ—a me poâ—es invenire quae 〈◊〉 requiris dignare suscipere quae invereris impone humeris quae susceperis non est tibi pium onus fastidio non tibi oneri est vectum justitia veni ergo Domine quia etsi erravi tamen mandata tua non sum oblitus spem medicinae reservo c. Admonet nos deus facere quod possimus petere quod non possumus Aug. de natura gratia Quando homo non potest si vult propter voluntatem impossibilitas non imputatur si autem non vult propter impossibilitatem voluntas non excusatur To stirre up to seeke him with hope now found of Christ who sought them when they asked not after him If hee sought us when we neither knew him nor sought him as Iohn 4 If thou hadst knowne c. Now wee seeke him wee may bee bold we shall not seeke him in vaine he is good to the soule that seekes him Lam. 3 25. I haue not said in vaine to the house of Iacob Secke ye me Ye shall seeke me and find me because ye shall seeke me with all your
7 25. The life and kingdome and glory of Christ are destinated to this end as their scope the salvation of the beleevers not onely by his kingly power but by execution of his preistly office in glory making requests for us thus the Apostle comforts the Elect of God beleeving in Christ Rom. 8 33. 34. Against feare of condemnation yea of accusation to secure them of salvation And to lay the comfort downe in the best force of it whereas the direct opposition is of accusation and Christs patronage or intercession of condemnation and Gods justification but hee makes a traiection willing to fence Gods Children from the toppe to the bottome and to arme them with such confidence as may chase away to the furthest anxieties feares Hee gathers more emphatically that they are not obnoxious to any accusation of guiltinesse that may hurt them before God by Gods justifying of them then by Christs intercession for the way to judgement is shut up aforehand when the judge hath pronounced them just and guiltlesse clearing them from all faults that any would lay to their charge And so in the second opposition It is not to bee feared that they should bee condemned for whom Christ by his death hath satisfyed divine justice and expiated their sinnes to prevent that judgement of God and by his intercession not onely abolished death but brings their sinnes to bee forgotten so as never to come into account How doth Christ make intercession now for us being in heavenly glory in his humiliation hee prayed for us Iohn 17 20. For all which shall beleeve in him through the word of the Apostles doth he so now Being our high Priest it is his office still to pray for us as it were by name whereof the high Priest under the Law was a type who going in to the most holy place had by appointment the names of the Children of Israel in the names of the tribes under the heads were all contained So answering to the type Christ is entred into the true holy place into the very heavens within the veile Heb. 6 20 and 9 24. Not in his owne name onely but in the name of every particular beleever Exod. 28 12 Hee shall beare the names of the Children of Israel before the Lord upon his shoulders for a remembrance that hee might remember them to Godward and for this there were two Onix stones set and imbossed in gold and in either stone sixe names graven according to the names of the Children of Israel He had also in his Brest plate foure rowes of stones three in every row with the names of the twelue tribes to beare them upon his heart when hee goeth into the holy place I doe not say I will pray for you Christs intercession considered whether as vocall The praying of Christ in heaven may bee understood this presenting his humane nature assumed unto unitie of person with the Sonne of God unto his father for that end to save his A body hast thou ordained me By the which will we are saved by the offering of the body of Christ. 2. Setting his merit of obedience to the Law and crosse in the sight of God for remembring him of them whom hee hath reconciled Though God suffers not oblivion of those whom he hath justifyed yet thus Christ mediates for them still by presenting to God his sacrifice his obedience for them with the everlasting vigor and merit of it 1 Iohn 2 2. 3. As God declaring his will as man desiring of God that as his sacrifice is of a sweete savour so they that beleeve in him may be such by the merit of it in his acceptance he delightes in them his love and pleasure is in them 4. And as the incense and sweete perfume ascended and gave a sweete smell so the workes and specially the prayers and prayses of the faithfull through the odour of his sacrifice and the intercession of Christ are sweete to God Thy voice is sweete Cant. 4. How much better is the savour of thine oyntments than all spices Thy lipps droppe honie combes and thy plants are as an Orchard of Pomegranets and sweete fruites and with all the cheife spices in themselves they are not so sweet but in Christ who obtaines by his intecession pardon of the corrupt mixture as the high Priest having on his forehead a plate of pure gold with this graven in it Holinesse to the Lord that hee might beare the iniquitie of the offerings which the Children of Israel should offer in all their holy offerings to make them acceptable before the Lord Exod. 28 36. 38. 2. As Christ saveth by his merit so hee saveth by his Spirit and efficacie application of his merit It is required that unto the enjoying of benefits purchased by Christ we bee first partakers of and possessed of himselfe Here is the comfort of a soule that the testimonie of God is within it so as it can truly say my beloved is mine We must bee in Christ before hee bee to us that which hee is made of God 1 Cor. 1 30. Hee is the Saviour of his body Ephes. 5 As the woman is first possessed of the person of her husband and thereby becometh partaker of his dignitie and riches The promise of blessednesse is made to Abrahams seed not seedes That is Christ Gal. 3 16. We must be parts of Christ as the seed before wee bee blessed v. 29. Vnto this 〈…〉 ion with Christ there bee certaine joynts and bands Coloss. 2 19. As the members of the body are tyed to the head These bands by which the Elect are tyed to Christ are the Spirit and faith Children that cannot actually beleeve are united to him as to their head by an unspeakeable way by his Spirit so as they are of his body of his flesh and bones one spirit with him Ephes. 5 30. 1 Cor. 12 13. They that are of yeares and capable of faith are knit unto him by the Spirit and faith To both Christ is given of God Who is the gif◠of God in two respects 1. As hee was sent into the world to worke our redemption so God loved the world that hee gave his Sonne Iohn 3. and Rom. 8. Hee gave him for us all to death Secondly particularly unto union with us that is in our calling by the first our redemption was wrought by the second wee enjoy him and all things with him Rom. 8 32. And this gift of Christ is the cause why God first before wee seeke it giveth us faith By his merit and on his behalfe it is given us to beleeve in him as also to suffer for his name Philip. 1. And because we cannot beleeve unlesse wee be chosen to it faith is of Gods Elect the Election being in Christ. For execution of the decree saith is given to them that are given him as the hand to take hold of him as the mouth to take him in to dwell in us for life and nourishment
God was so forcible in him that hee was caried with more earnestnesse to proceede in the course of his office whereunto God called him Bartimaeus desiring mercie of Christ for restoring his sight being rebuked by some that went before that hee might hold his peace and not offend Christ with clamorous importunitie like a provident begger as having farre more high matters to handle than attend a beggar asking a common almes as they it seemes thought of him hee was the more stirred and cryed so much the more Thou Sonne of David have mercie on me Luke 18 39. Or as Marke hath it he cryed the more a great deale Marke 10. â—8 Paul pulled away untimely in respect of his worke from among the Thessalonians inforceth himselfe more abundantly to see their face with great desire and beggs earnestly exceedingly night and day that God himselfe even our Father and our Lord Iesus Christ would direct his way unto them to adde that which was lacking in their faith David mocked by Michal in his piety a King and a Prophet of God adornes his defence that it was before the Lord and was magnificently both to bee thought and spoken of and professeth yet to play before the Lord and to bee more vile and to bee base in his owne sight 2 Sam. 6 21 22. And the same holy man showes how his grace not onely maintained it selfe against opposition when the wicked by bands and troopes spoyled him made a prey of him hee held fast Gods doctrine and could not bee drawne from the obedience of truth but more his devotion was such as hee resolued to rise at midnight to serve him with prayse of righteous judgements Psal. 119 61 62 And when wicked men destroyed his law overthrew the doctrine hee loved it so much the more as more precious than the most fine gold verse 126. 127. It is thus in sinfull nature that the lust increaseth by opposition The Sodomites by Lots exhortation to desist from their wicked enterprize confirme their resolution to do worse and that to him Gen. 19. 9 Hee came in to sojourne say they and he will needs bee a Iudge The Priests at Pilats motion to release unto them Christ Iesus cryed out the more Let him bee crucified Math 27. 23. Sinne becomes out of measure sinfull by the Commandement Rom. 7. 13. working death by that which is good So in grace it not onely holds in opposition but is more intensive for the Spirit of God the author of the goodnesse of the will helps it and strengthens it to produce the good worke where unto hee hath inclined it that it overcomes impediments The calling of the elect is the revealing of the arme of God the putting forth of the exceeding greatnes of his power they become like firebrands that will not be blowne out with the winde as candles but kindled more as if fire in the water should not onely not goe out quenched but still burne up higher and higher Which serves to discover the unsoundnesse of vanishing desires which are quelled with every little crosse or impediment and difficultie yea somtimes when they be not reall but imagined as Solomon writes of the slothfull man as faining dangers he saith A Lyon is without I shall bee slaine in the streets Though hee speake not such words yet he hinders himselfe from that which he should doe by casting dangers imagining lets having alwayes one excuse or other that though hee wish and desire all the day yet his hands will fall to no worke His way is as a hedge of thornes Prov. 15. 19. his feares and griefes pricke and stay him like thornes and bryars The desires and goodnes of the temporary beleevers are two wayes faulty by hypocrisie it is but seeming to have Luke 8. 18. and by vanishing away Hos. 6. 4. Your goodnesse is as a morning Cloud and as the early dew it goeth away As in much heat sometime the morning Clouds give the husbandman hope of raine but the Sunne rising they are dissolued or dissipated and frustrate his expectation so in some pang they shew some probabilities of returning but their lusts waxing hot the hope is cut off And as the morning dew seemes to moisten the earth but is consumed away by the sunne so their shewes of piety frequenting the assemblies instituting publike prayers c. passe away without effect As the rush growes not long without mire nor the flag without water morish herbes that have their nourishment from it though greene and not cut downe wither before any other So are the path's of all that forget God and the hypocrites hope shall perish They have not their sappe from Christ and what freshnesse so ever they shew it must needes wither and that discovers that they were not rooted in God who maintaines the lot of his people against all that fights against it the fruition of the grace hee hath given them shall remaine safe unto them It may bee for consolation to such as hold still their desire to good and follow after it though they bee differred and increase in earnestnesse as hunger and thirst after righteousnesse they are such as a man may alledge to God Psa. 119 20. My soule breaketh for the longing that it hath unto thy judgments at all times 40. Behold I have longed for thy precepts Hee offers his desires to bee looked upon As Esay 26 8. The desire of our soule is to thy name and to the remembrance of thee 9. With my soule have I desired thee in the night yea with my spirit within mee will I seeke thee early It is an argument of a well set and disposed heart when a man dare present it to the Lord that hee may looke upon the intentions and desires of it Desires without grace to confirme them and keepe them in vigor are but as a false conception which evanisheth and commeth not to the birth But such as be deepely rooted not light motions but make the heart breake to see how we can not do as wee desire in Gods matters and this permanent it is of grace I opened my mouth and panted because I loved thy commandements This propension of the soule and vehement intension of spirit where the soule vehemently longs to feele that power and comfort which it knowes to bee in the word knowledge of the good constantly holding the desire to it is that which God lookes for the opening of our mouth wide as a man wearied in travaile opens his mouth to take breath and swallow up the aire As it is of corruption reigning that a man is restlesse in his desire of sinning Prov. 4 16. And it is abhomination to him to depart from it Prov. 13 19. It is deadly greife to bee hindred and pulled from sinfull delights yea to thinke that hee shall not accomplish his wicked desire so it is of grace reigning that a man cannot rest till hee accomplish his desire of good his will is converted to it It
opportunities and seasons of doing good and not let them slip Eccles. 11 6 but sow our seed in the morning and not let our hand rest in the evening and worke the workes of him that sent us while it is day Iohn 9 4. Waiting for occasions as Abraham in his tent doore being given to hospitalitie who spying three men as he thought comming in the way ranne to meete them and to invite them a proofe of sound love to shew kindnesse to unknowne men of whom he neither had nor hoped for exchange of good turnes Integritie being more then hospitality might be used with lesse daunger than now in so great persidiousnesse of men Grace makes a man pompt and readie to gracious acts The liberall man deviseth liberall things contrary to the churle and by liberall things shall be established Esay 32 8. To day I must abide at thy house He had taken up his heart and now proceeds to take up his house for his lodging Thus of his owne goodnesse God is pleased to follow his owne favours as the Princes of this world sometimes do to their favorites till they make them great but there is a wide difference Yet in both freely and because they have set their hearts upon them for good they wil honour them God will perfect his good worke which he once begins in his toward their salvation and fulfill all the good pleasure of his goodnesse in them as the Prophet saith The Lord will perfect that which concerneth mee He will proceede to declare that hee hath care of my salvation and what hee hath begun he will through even unto the last act Men by inconstancie caried another way what they unadvisedly entred upon with levitie they relinquish or are constreined by infirmitie to omitte what above their strength they attempted But no such thing can be fall God whose gifts and calling are without repentance hee neither fainteth nor is weary hee cannot change his nature nor put of his goodnesse wherewith he is indued hee will not frustrate our hope in the middle of our course but they that wait upon him shall renew their strength As hee redeemeth our life from death so he Crownes us with loving knindnesse and tender mercies and satisfieth his people with his goodnesse Ierem. 31 14. Hee causeth their light to spring out in the darkenesse and their darknesse by increased light to bee as the noone day he droppes in his love by degrees till he make their peace full He circumciseth our hearts to love and desire him and rewards that love which is his owne worke with new proofe of his love I love them that love me and they that seeke me early shall finde me Proverbs 8. 17. His reloving is that hee gives himselfe to be enjoyed of them which with love do seeke him to whom wisedome is consubstantiall or in communicating testimonies of good will as imputing or rendering unto them righteousnesse being favourable to them shewing them his face unto their joy powring forth his Spirit more plentifully upon them leading them more perfectly in the wayes of his commandements Increase of grace is given to them that rightly use the first grace by way of reward Psal. 84 11. To them that walke uprightly God giveth grace His beneficence flowes out dayly unto them having imbraced them with his favour hee ceaseth not to inrich them with his gifts To you that heare shall more be given Marke 4 24. He gives them grace more plentifully that receive with profit the word which hee sends unto them having his words and keepeth them beleeving them and submitting the minde and the heart to them meditating and transferring them to use liberally communicating them to the benefit of others not having the treasure of heavenly wisedome negligently as the unprofitable servant had his Talent but with diligence to good use they shall have more committed to their trust for hee that is faithfull in that which is least is faithfull also in much Luke 16 10. He that loveth Christ and keepeth his Cōmandements though that love bee of God shall bee loved of his Father and hee will love him and will manifest himselfe to him and they will come to him and make their abode with him The love which he promiseth is not that wherewith hee begins to love us but of which hee begins to reward us with new accesse of his grace and within graving the Testimony of his Fatherly love in our hearts The love of the Trinitie towards us is eternal and explicated by every difference of time Iohn 3 16. God so loved the world that hee gave his onely begotten Sonne Iohn 16 27. The Father himselfe loveth you because you have loved mee Iohn 14 21 Hee that loveth me shall beloved of my Father Shall perceive the grace of God to reside in him which shall be increased in new gifts I will blesse him with increase of his knowledge of me to find in me more and more the comfort of his happinesse and matter of his love to mee that by his owne delight and desire hee shall bee tyed to me hee shall come neerer and neerer to me and rejoyce in the sweetnesse of my familiaritie and wee will come to him unto an increase of union and make him shine and send forth beames of heavenly righteousnesse which the world will they nill they shall take notice of and we will make our abode with him not tarry with him a little time and then depart from him but for ever he shall have our presence here and in heaven thus good is the Lord. Hee knowes us hee makes us to know him hee loveth us hee makes us to love him hee covenants with us hee makes us to covenant with him takes pleasure in us and makes us take pleasure in him hee liveth in us and maketh us live in him hee walkes and talkes with us and wee walke and talke with him all of his owne good will to sill us with his fullnesse This proceeding from his beginning to the consummation of our salvation is grounded and assured upon his faithfullnesse 1 Cor. 1 9. 1 Thess. 5. 24. Two blessings are specially promised to them whom God hath called to the fellowship of his Sonne one confirmation unto the end or as 2 Thess. 3 3 preservation from evill unmoveably to persist in goodnesse notwithstanding temptation that the evill one touch them not v. 23 with any deadly wound For hee is in them who hath overcome the divell the world sinne and death greater than he that is in the world 1 Iohn 4 4. Hee shall not touch them with a qualitative touch to alter their qualitie from good to evill that they should lose their gracious disposition and prove perverse The other blessing is the fulfilling of their sanctification to the blamelesnesse of their whole spirit soule and body Because hee is faithfull in his promises and constant in his gifts 1 Thess. 5 23 24.
consolation with it where Christ comes there is joy So in the prophecie of his comming Zach. 9 9 and in the accomplishment Luke 19 37. The whole multitude began to reioyce and to prayse God with a lowd voyce When the people in Samaria gave heede to Philip preaching Christ unto them there was great joy in that Citie which was the fruit of their faith as of the Eunuchs who went on his way rejoycing Act. 8 8 39 And the Iaylers who rejoyced beleeving in Goâ— â—ct 16 34. Peter joy 〈…〉 〈…〉 th faith as the fruit of it joy unspeakeable either because the matter of it is such and so great as passeth facultie of humane speech to expresse it not possible for man to utter 2 Cor. 12 4. Or for the greatnesse of the contentment so as no words can declare it to another what hee feeles within as he said before Wherein ye greatly rejoyce The stranger medles not with his joy and full of glorie no affliction can destroy it nothing can frustrate it it ends not in shame as reprobates joy it is stable and solide and is a certaine participation of the Lords joy which shall bee in the state of glory 1 Pet. 1 6 8 All facultie failes for the commendation of it and it selfe is the fruit of the Spirit of glory which failes not but is everlasting joy gloriously given of Christ. It is one of the marks of a Christian to put his whole confidence for fulnesse of felicitie in Christ alone so as to rejoyce in him rejoycing in nothing but in his crosse Gal. 6 14. In which is the fullnesse of our redemption Philip 3 3. Wee which rejoyce in Christ Iesus and put no confidence in the flesh ascribe our whole salvation and whatsoever goodgift of vertue or pietie whatsoever a Christian as such rightly glorieth in unto his onely merit Both just and great cause of joy there is in their â—eceiving of Christ Abraham that saw his day but a farre off yet rejoyced to see it Iohn 8 56. And all the faithfull before his comming made him their consolation Luke 2 25. First the incomparable excellencie in himselfe is cause of great joy to them that receive him hee is from heaven and above all such a bridegroome is worthily the joy of the bride Iohn 3 29 31. As his excellencie above all other makes him desired being knowne it drawes hearts to him when the Church described him and concludes her description thus Hee is altogether lovely adorning her description with a redoubled exclamation to the daughters of Ierusalem This is my beloved and this is my freind They not onely justifie her passions of love for him but are themselves in love with him and inquire after him with her to joyne themselves to him so holds it them to him with delight who have him counting him their full felicitie Wee will rejoyce and bee glad in thee wee will remember thy love more than wine Nothing is there in the world that seemes not vile to them in comparison of him Canticles 1 4. 2. The benefits which they receive with Christ are all matters of great joy They have him as the first effect of their election the gift of the love of God wherewith hee loved them from the beginning of this they have abundantly to rejoyce that their names are written in heaven Luke 10 20. Secondly the reconciliation and peace which they have with God So as hee is now their God and all his attributes for their benefit that they have all parts and numbers of felicitie having him and which is the highest degree of all glorying they glorie in God Thirdly having Christ they have an everlasting righteousnesse the righteousnesse of God who being favourable unto man will render unto him his righteousnesse and grant him to bee arraied in fine â—innen cleane and white for the fine linnen is the righteousnesse of Saints Revel 19 8 Thus is the bride made readie to meet her beloved unto the solemnitie of their mariage and most joyfull imbracements Fourthly they receive dignitie to bee the sonnes of God a benefit evidencing the love of God beyond all that our thoughts are able to comprehend therefore the Apostle propounds it with admiration Behold what manner of love the Father hath bestowed upon us that wee should bee called the Sonnes of God 1 Iohn 3 1. Behold sometime im plieth experiment with pleasure with joyfullnesse and alacritieâ— of mind it calls upon us to apply our mind to waigh and looke duely into the greatnesse of the benefit that being perpensive wee might come to a right prizing and valuation of the blessings it containes to conceive some singular sweetnesse of Gods favour affected therewith unto rejoycing wee may study to walke worthy of God They have the nature of God borne nor of blood nor of the will of the flesh nor of the will of man but of God Iohn 1 13. They have accesse to God a singular priviledge adduction into his presence by one Spirit Ephes. 2 18 Who makes requests for them according to the will of God Rom. 8 27. The sonnes of God are led by the Spirit of God who workes their workes in them and produceth their pleasant fruits exciting and confirming their will for good quickening and comforting them preserving and increasing the life of God in them causing strength to grow in their soules to victory over the world their standing in grace after all assaults and so is the Spirit of glory resting upon them 1 Pet. 4 The earnest of salvation with eternall glory They have interest in God for his speciall providence as David claimes I am thine save mee Psalme 119 94. The Church Esay 63 16. Doubtlesse thou art our Father thou O Lord art our Father 19. Wee are thine So his eye is over them Psal. 33 18. Hee withdraw es not his eyes from them Iob 36 7. Hee that toucheth them toucheth the apple of his eye he loveth them with the same love wherewith hee loveth his owne Sonne Iesus Christ Iohn 17 26. They have their right unto and dominion over all things restored all is theirs with Christ whom God hath appointed heire of all things and they coheires to inherit all things with him Rom. 8 17. 1 Cor. 3 22. Revel 21 7. This is no small part of the joy of their faith that whether they bee things present or things to come all are theirs Seeing Christ received by faith brings such matter of joy it is to their reproofe who have him and his blessing constantly offered yet receive him not 1 It is indignitie offered to Christ whom they refuse 2. It is the wronging of their owne soules Prov. 8 36. Hee that sinneth against me wrongeth his owne soule all they that hate mee love death Infidelitie is two wayes considered First of mere negation as in them who never heard of Christ called infidels of not having the faith which is a punishment rather than a sinne Such are damned
but so manifestly and notoriously as men of ordinarie honestie abhorred them Hence by little and little followed that Pharisaicall persuasion that they which were not desiled with such notorious sinnes were just even in the sight of God of which men Christ saith he came not to call the righteous Math. 9 13. Such as in a loftie and proud mind with trust of carnall workes thought themselves righteous and despised others Luke 18 9. And so was there a distinction of hypocrite and sinner the hypocrite having some seeming righteousnesse precious with men but so desiled with a filthy heart that GOD who knowes it abhorres it Luke 16 15. But a sinner taken generally is every one that is not in Christ. So as hee is still guiltie in his conscience his sinnes are imputed and are upon his owne score as his debts not discharged There is sinne remaining and sinne removed or transient It is remaining when men do not come to Christ. The Spirit convinceth the world of sinne because they beleeve not in him that they are yet in their sinnes because that which unites men to Chrst faith in him they have not and so remaining devided and separate from him sinne reignes in them Iohn 16. 9. Sinne transient not onely in respect of act but concerning guilt and punishment is when men know their sinne and betake themselves to Christ that they may be justified in him they have forgivenesse of all trespasses so as they are not the faults and sinnes of that man God hath received in Christ a full satisfaction and counts himselfe to have no wrong by him puts away his anger and loves him freely He is the Lambe of God that takes away the sinnes of the world Iohn 1 29. Whatsoever alienated God from man hee takes away by the Sacrifice of his death A sinner is he who is not sanctified a Saint and a sinner stand in opposition a good man and a sinner Eccles. 9 2. a sinner is but flesh Gen. 6 3. Iohn 3 6. And in the flesh there dwelleth no good thing they that are in the flesh cannot please God nature is wholy corrupted so as men are by nature children of wrath not by nature created in the first man but as hee corrupted it and is now conceived in the carnall generation in our first birth wee bring with us such a nature as is altogether sinne Psal. 51 5. Iâ— sinne did my mother warme me But hee is no sinner which is borne anew though hee have sinne in him hee is just and good compared with them that are in the flesh and by inchoation hee is a new creature old things are passed away hee hath the godly nature the seed of God abides in him hee is in the number of Saints to whom the kingdome of God is given whose king is the Lord Revel 15 3 Thou king of Saints A sinner is he that coÌ„mits sinnes ungodly such are called ungodly sinners Iude 15. To commit sinnes ungodly is not to commit sinne of infirmitie which befalles the Saints on earth in whose hearts is Gods Law but either deceived by ignorance or when the temptation is so strong that the will is over-caried and the affection in the corruption of it violent against their regenerate will and affection they doe that which they would not but hate But it is to sin out of the full maliciousnes of the wil the heart destitute of al godly feare to sin the hart works iniquitie Esay 32 6. As it was in Iudas his sin so committed as could not agree to any that had his heart indued with heavenly grace there fore hee is excepted in the testimonie that Christ gives of cleanesse to his Disciples You are cleane but not all for hee knew who should betray him Peter Christ knew would deny him three times yet hee is pronounced cleane Hee wrought no such thing in his heart his purpose and love to Christ was against it and so in the rest of the Disciples that were to fly from him and leave him alone they were over-taken with temptation the corrupt feare of man prevailing against the feare of God which was true but weake in them To him our Saviour saying That which thou doest doe quickly discovered the studie and meditation of a persidious minde most intensively rowling and labouring of a wicked treason against his good Lord Iohn 13 27. Hee sinnes ungodly that neither doth good nor loves it hath no heart to internall pietie and justice loves sinne when hee forbeares to doe it is alienated from righteousnesse is the servant of sinne Rom. 6 20 And of corruption 2 Pet. 2 19. Addicting himselfe to sin making it his Lord subjecting himselfe with all his heart to fulfill the lusts of it yeilding his members as servants to uncleanesse and to iniquitie unto iniquitie to doe the workes of unrighteousnesse Hee is not a sinner that purgeth himselfe in a studie of puritie 1 Iohn 3 3. It is opposed to the committing of sinne v. 4. That effectually resists sinne with a double warre defensive to preserue himselfe from the hurt of it 1 Iohn 5 18 And invasive to overthrow the kingdome of it altogether and bring it to nothing that the body of sinne may bee destroyed that walke not after the flesh but after the Spirit Every mans life is a certaine way unto which is fixed a 〈…〉 certaine scope and end when all things are of the flesh are referred to the flesh the flesh the rule scope of life with those things that belong to it One may bee said to walke after the flesh though he do some things by occasion w ch seeme to pertaine to the Spirit But in whose mind and intention the Spirit hath vigor that this purpose and course or institution of life depends thereupon he may bee said to walke after the Spirit though sometimes some things are incident which seeme to resemble the disposition of the flesh rather than of the Spirit yea sometime the flesh appeare more than the Spirit when the mind in a kind of generall motion of the true faith â—ends unto God in particular causes there is somewhat which hinders the light of it and hee too much more than is meete is indulgent to his affections and addicted to his owne witte 1 â—or 3 3. It is one thing to walke in sinne it is another to fall into sinne when his walke is in the light of knowledge and faith as it is one thing to fall into the mire another to through ones selfe into it and with pleasure to wallow in it in that there is a hard necessitie of sinning through frailtie in this there is a certaine and destinate will The dominion of sinne stands in assent and workes but then the assent is not onely antecedent but consequent the worke not broken off but continued where consent is given by infirmity which repentance forthwith breakes off sinne reignes not when that which is done is by and by condemned and that it
from selfelove false accusing 2 Tim. 3 3. false accusers Seing there be such as will accuse others falsely and as Salomon faith inventeth slaunder it must warne us not to be hastie to credit accusations against any of our neighbours but shut our eares to Sycophants turne them away with a frowning countenance Prov. 25 23. that hee may learne not willingly to speake that which hee perceives is not willingly heard It is one note of a Citizen of the holy Citie not to take up an evill report against his neighbour not onely not devise it nor to vtter it but not to give eare to it Specially let magistrates take heed that they bee not abused by Sycophants to trouble innocent men Putiphar was abused by his wife so and put his faithfull servant Ioseph in prison David falsely accused to Saul was persecuted by him 1 Sam. 24 10 Wherefore givest thou eare to mens words that say behold David seeketh evill against thee David himselfe though hee had vowed otherwise in the generall Psal. 101 5 against such persons as privilie slander their neighbour yet hee harkened to that pickthanke Sheba gave away Mephibosheths lands to him 〈◊〉 Sam. 16 4. Not but it may be lawfull in cases to receive informations against offenders 1. When it may profit them unto reclaiming and amendment 2. When it is expedient for him that heares to bee told when there is daunger of injurie Gedaliah was to blame not to make use of that intimation of Ishmaels purpose to kill him 3. Necessarie for him that speakes when silence would make him accessarie to the thing concealed â—roâ— 29 24 He that heareth cursing and declares it not Leuit. 5 1. I restore if I haue taken any thing from any man Hee forsakes his speciall sinne upon conversion so is it in repentance that as genorally there is a turning away from all sinne the will that was turned away from God and his Law Rom. 8 7 is now turned againe thereunto So from the speciall sinne whether the sinne of a mans calling as it is here or some other that reignes in the soule above other As the Pharisees great sinne was rapine and covetousnesse and our Saviour exhorting them to repentance bids them sell that which they have and give almes which should testifie their conversion Give almes of that you have and all shall bee cleane to you Not that almes is infallibly a signe of grace but repenting and being changed from covetousnesse to liberalitie they would bee turned also from all other sinnes in will if they considered the daunger of that sinne and seeing the remedy in Christ to beleeve in him unto forgivenesse the Spirit of Christ would purifie their hearts by faith and all should bee cleane to them Shewing mercie in due order first to their owne soules in beleeving in the Lord Iesus and repenting towards God their sinnes and so proceeding to bee mercifull to others in releeving them with their goods they became cleane and all cleane to them Luke 11 41. The worke of the Spirit is first in killing the root of every sinne that nature corrupt hath not that force unto any knowne sinne that it had and giveth new nature and holy disposition to all righteousnesse and inclination to Gods Law But in speciall it breakes the power of the maister sinne as it is in renewed repentance one speciall sinne is forsaken and men dwell upon the undoing of it yet it renewes the repentance of other sinnes So in repentance imtiall when a man first setts his feete into Gods way some one sinne that he hath beene specially a slave to 1. Which hee hath specially lusted after 2. Whereby hee hath beene specially foyled 3. Which God setts specially on his conscience upon which his thoughts specially attended for which hee specially hath striven as Herod strive for incest adding to other and above all putting Iohn in prison for reproving him for it it lay upon his conscience above other sinnes as that speech full of feare testifieth This is Iohn whom I have beheaded Hee that is entred into his rest hath ceased from his owne workes as God did from his Heb. 4 10. Hee that hath suffered in the flesh ceaseth from sinne 1 Pet. 4 1 2 To live no more after the lusts of men but after the will of God There is such repugnancie betweene our lusts and Gods will Gods governing of us by his word and Spirit and our â—arnall dispositions and affects that hee workes not in us but in our rest and ceasing from sinne and this from the example and virtue of Christ. It may move men to examination of their conversion whether as all sinne so specially they are turned against their speciall sinne If as for all even sinne of nature Psal. 51 they in pentientiall exercise are humbled for their most reigning and raging sinne thus we finde some of Gods Servants to have some one thing trouble them above all the rest As Pauls blasphemie and persecution of the Church 2. If old customed sinnes plead and prevaile nnto some acts whether the hatred greife strife with care bee not more stirred whether prayers for confirming grace bee not earnest specially against it Whether in matter of rejoycing it doe not make a man see specially and confesse his unworthinesse of any good from God The act of the speciall sinne is ceased is that enough to proue conversion and that a man may conclude I am the Child of Abraham There may be a changeing of a mans wayes that is but to change with the Devils chaunging of his temptations and that either when hee perceives a mans conscience holds him specially against some speciall sin which it may be some sickenesse or other affliction hath made him vow against or his constitution or age according to which men are subject to sinne in some particular more than another fitts not for the former sinne So a man may leave one master sinne and take another to serve in speciall manner as to forsake sinnes of spirit as error and to bee held of sinnes of the flesh 2 Pet. 2 18. In speaking swelling words of vanitie they beguile with wantonnesse through the lusts of the flesh such as were cleane escaped from them that are wrapt in error And so on the other side such as the Divell cannot hold longer under the grosse sinnes of the body hee leads them in superstitions and great sinnes of the mind 2 Tim. Thus is poperie the Divells advantage by Gods just judgement to make it the refuge of the unconscioÌ„able specially monied men that can buy the abundance of other mens merits to supply their wants and serve the Pope as Luther professed he did of a kind of conscience such as he made to himselfe by the Divels motion 2. There may be an externall reformation in many things the acts of sinne cease for a time corruption driven up into corner but yet possesseth the soule and holds the man still in his uncleanesse his
faith is not of all onely his sheepe beleeve in him Iohn 10. And in Gods gracious acceptance of our faith not for the grace it selfe it is in this life imperfect but as it is relative so faith is imputed for righteousnesse and righteousnesse is imputed without workes Rom. 4 5 9 11. Imputation is three fold 1. Acceptation of a thing as sufficient though insufficient in it selfe so some falsely define our justifycation to be nothing else but Gods gracious acceptation of our faith in Christ though in it selfe unperfect for our perfect righteousnesse It is certaine God receives no righteousnesse from us unto our justification in whole or in part but giveth righteousnesse unto us and imputes it for our owne as if wee had wrought it our selves 2. For accounting that righteousnesse which in it selfe is perfect and reckoning it to us as ours though not done by us 3. When the righteousnesse so perfect in it selfe wrought by Christ not by us is so reckoned ours as if wee had done it our selves one shall say Surely in the Lord I have righteousnesse c. It is questioned betweene us and the Papists not whether by faith but by what faith wee are saved By faith ye are saved is the expresse word of God Eph. 2. Iustification is unto life Rom. 5. Therefore that faith which justifieth is lively dead faith doth not justifie They professe to differ from us in the question of faith In the object subject act The object they make to bee onely the whole word of God Which wee deny not but thâ—s faith the Divels have which giveth no peace but leaveth them trembling at their owne damnation which is set downe in the word of God 1. The object of faith is the whole truth propounded in the Scriptures called faith of the truth King Agrippa beleevest thou the Scriptures I know thou beleevest That Christ is He that commeth to God must beleeve that God is so that Christ is The Iewes beleeve not this but count that Iesus the Sonne of Mary who is the Christ of God to have beene a deceiver and looke for the Messiah to come The things spoken of Christ in the Scriptures all that Iohn spake of this man was true Iohn 10. The Turkes beleeve that Christ is and that hee was for his time a great Prophet but not all things the which Christ hath spoken written of him Iohn 14. Beleeve me that I am in the Father and the Father in me To rest and stay on Christ for the benefits brought by him This is the faith that is given on the behalfe of Christ. The faith of Gods Elect peculiar to the sheepe of Christ it is called receiving of Christ Iohn 1 12. We teach that the proper object of justifying faith is Christ with promise of mercie in him as forgivenesse of sinnes reconciliation c. Gal. 2 16. Even wee I say have beleeved in Christ that wee might bee justified by the faith of Christ that say the Papists is as by a disposition to justification but that is false for that putts a space betweene justification and faith but they are together in time contemporarie every one assoone as hee beleeves is just Paul opposing in the point of justification beleeving and doing faith and worke therefore it doth justifie not as it is a worke but as an instrument to receive Christ and in him righteousnesse unto justification of life imputation of righteousnesse without workes The Israelites stung of fierie Serpents were cured without doing any thing but looking upon the brasen Serpent and so with faith of the promise of God were healed so we fixing our eye of faith upon Christ and the promise of speciall mercie in him are justified and saved Iohn 3 16. We are commaunded to beleeve the Gospell the Gospell is the tydings of good things that betyde us in Christ as forgivenesse of sinnes the favour of God restoring to heaven adoption to be the children and heires of God and these without our labour or workes onely of the free grace of God Theophylact Math. Evangelium secundum Matthaeum Evangelium de eo quòd nunciet nobis res prospâ—ras bene se habentes Eoc est bona nempe remissionem peccatorum justitiam reditum in coelos adoptionem in filios dei nunciat autem quod facile et gratis haec accepimus neque nostro labore assequnti sumus hac â—ona neque ex nostris acceperimus bonis operibus sed gratia et misericordia dei talia bona consiquutisumus Thus the object of faith is the speciall mercie of God to me in Christ in whom I receive these good things 2. Christ saves that which was lost by Sanctification of the Spirit unto this they were Elected in Christ Eph. 1 4. 2 Thess. 2 13 14. 1 Pet. 1 2. And this is glorifycation and salvation begunne whom hee justified them hee glorified 2 Cor. 3 18. Wee all behold as in a mirror the glory of the Lord with open face and are transformed into that image from glory to glory as by the Spirit of the Lord. The Apostle notes three things great benefits which all we the whole body of beleevers do receive by the Gospell as the Spirit makes it quickening to us 1. The revelation of God 2 Cor. 4 6. The light of the knowledge of the glorie of God 2. Transformation into the image of God by glorious sanctification whereby they become like unto God the Spirit of glorie which is the Spirit of God resteth upon you 1 Pet. 4 14. Called peculiarly the glory Esay 4 2 3 5. Vpon all the glory shall be a defence set forth in earthly similitudes Psal. 45 9. A vesture of gold Esay 54 11 12 13. v. 8. Iuory palaces beautie for Christ to be pleased and delighted in ornament much set by of God 1 Pet. 3. God is infinitely glorious in holinesse they are partakers of his nature by Christ not essentially as the naturall sonne but by similitude 2 Pet. 1 4. Adoption giveth them the dignitie of the Children of God heires with Christ. Adoption belongs to glorification Christ giveth the glory that his Father gave him Iohn 17. Vnto them the effectuall knowledge of Christ reneweth a man according to the image of God in the truth of holinesse and righteousnesse so as he is the glory of God as hee is his image Some excelling in holinesse are in a speciall sort called the glory of Christ 2 Cor. 8 23. In whose persons the glory of Christ shines forth as in some image 3. There is a proceeding in this glorification from one degree of glory to another which in respect of the soule is made perfect in death 12 23. This increase in glory is set forth by outward things Cant. 1. 8. When the Churches spirituall ornament is set forth by rowes of stones and chaines of gold she is promised to be made still more glorious v. 10. Wee will make thee borders of gold with studds of silver Richly decked alreadie
shee shall bee more glorious by the holy Trinitie till she attaine the perfection of glory In regeneration wee live in the Spirit that life which is eternall 1 Iohn 3 15. So as never to dye Iohn 11 26. We are partakers of the first resurrection raised to a glorious and immortall life the life by Iesus manifest in our mortall flesh 2 Cor. 4. Which life Christ came for that wee might have it and that wee might have it more abundantly Iohn 10 10. Wee are saved by the renewing of the holy Ghost The exercise of this sanctification is partly in repentance which is unto Salvation as Christ came to save sinners so to call sinners to repentance Repentance and life are coupled together Act 11. Whom God would not have perish hee will have come to repentance 2 Pet. 3 9. Seeing whom Christ saveth hee sanctifieth it should move us to examine our selves about sanctification which is salvatioÌ„ or glo rification begun It is of that necessitie that al the unsanctified are excluded Math. 18 3. Iohn 3 3 5. Heb. 12 14 Revel 21 27. The inheritance is appropriated unto Saints the Scripture thrusts it into their bosome and pinnes it as it were on their sleeves Act. 20 32 and 26 18. Eph. 1 18 Coloss. 1 12. There is no sanctification singular but in union with Christ Who as the head giveth life and influence of grace onely to his body Eph. 1 22. Heb. 2 11. Titus 3 6. Whatsoever civill vertues a man have as the yongman that Christ looked upon and loved What temporary reformation or common sanctification so called in respect of some materialls or dispositions not brought forward to sanctification singular being not by spirituall union with Christ is no degree of Salvation Therefore to know true sactification con sider the singularitie of it Math. 5 20. Except your righteousnesse exceed c. 47. What singular thing do you 48. Yee shall therefore be perfect as your heavenly Father is perfect By imitation of God suffer not this one vertue of loving your enemies to be wanting in you This perfection is the singularitie of sanctification Not that any man attaines to absolute perfection in this life Philip. 3. I am not alreadie perfect Wee have sinne wee doe sinne all in many things but there is in the sanctified a perfection of sinceritie their heart is good and honest which God calls perfect 2 Chron. 15 17. The heart is whole with God not devided spoken in comparison of hypocrites whose heart is not whole Psal. 78 with the Lord they are double minded Iam. 1 and 4. They are true in their heart have their conversation in simplicitie and godly purenesse 2. Perfection of integritie they have the seedes of all vertues in them though yet they are not growne up They have the perfect nature of Christians though they be but babes in Christ 1 Cor. 3. They have a new man in them Newnesse of Spirit in which they serve God Rom. 7. The spirit soule and body sanctified in measure They respect all the commaundements given to them Psal. 119 Towards all persons God their neighbour themselves They have compleatnesse in their actions they have the needfull parts of a good worke and right matter a right principle out of which they worke saith purifying the heart working by love a right end Gods glory the edification of men c They hold on and contend towards perfection in degrees Iob. 17. It is not thus with the Hipocrites 2. Consider their difference in sinning the Godly sinne not they cannot sinne 1 Iohn 3 9. Grace freeth them from the reigne of sinne that they serve it not it giveth an inclination and disposition to the will that it resists the will of the flesh as contrary so in their sinning they are rather patients than agents they worke none iniquitie Rom. 7. Leads mee captive to the Law of sinne It is not then I that doe it but sinne dwelling in mee which appeareth in their striving mourning complaining of sinne in them purging or purifying of themselves constantly desirous to be freed utterly from sinne Temptation is said to take them 1 Cor. 10 13. And to be but humane not sought out of affection but taking advantage of humane infirmitie Humanum quiddam non nihil ipsos esse passos dicit Galat. 6 1. If a man be preoccupate in any offence Ex subito motu passionis ignorantia seu infirmitate Hee speakes of sins into which a man falls not wilfully or of set purpose but of infirmitie beguiled by the Devill or the flesh the deceitfullnesse of sinne like men to sinne is of two sorts by surreption or disease By constitution and habite which bring forth actions corrupting loosing that common Sanctification which they had by their common calling into out ward covenant with God and became holy in profession before others that were not so called Which aggravates their sinne above theirs that were never called by Gods Name Deut. 32. Three things Moses chargeth them with 1. Corrupting themselves 2. Contracting spotte 3. Habite or constitution perversenesse sinning of full will frowardnesse wicked men are noted of their frowardnesse they sinne of full enmitie and maliciousnesse of will Consider a kind of force in the Spirit sanctifying to do knowne good The Spirit within me compels me Iob 32. Ier. 20. It was as fire shut up in my bones I was weary with forbearing I could not stay Downe goeth the power of the flesh the dore is open for Christ to come in and the grace within will not bee shut up but breakes forth unto the workes of righteousnesse 2 Cor. 5. The love of Christ constraineth us For we thus judge c. Psal. 116. What shall I render All his benefits are upon me Psal. 56 12. Thinke upon me O God As wickednesse proceedeth from the wicked so righteousnesse from the righteous such are noted of the working of righteousnesse it will declare it selfe in a mans life if hee have any sanctification in him â—f wee live in the Spirit let us walke in the Spirit Gal. 5. 2. Let such as the Lord hath sanctified rejoyce and bee thankefull they are entered already on some part of salvation which assures them fullnesse from Gods faithfullnesse 3. Christ saves by his Spirit in leading preserving the sanctified unto salvation hee keepes them that they cannot loose it Deut. 33 3. All thy Saints are in thy hands This effect of Gods speciall love to his Saints distinguished from hypocrites by this worke of grace they are his Disciples and humbly and attentively heare his words notes that after God hath received people into favour he takes them into sure custodie for Salvation they are all in his hands and who can pull them out none as Christ saith Iohn 10. I will give them Eternall life no man shall pull them out of my hands 1 Sam. 2 9. Hee keepeth the feete of his Saincts Prov. 2. 7 8. He is a shield to them that walke
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is
though like a reede halfe broken and smoking weeke almost gone out for want of oyle yet will hee attemperate himselfe to their infirmitie till hee kindle in them light more full and supplie them with solide strength This appeares in Zacheus and in many the little sparkles of faith and hope in whom hee excites of his immeasurable goodnesse Certaine workings there bee in the hearts of men that are of the efficacy of the Spirit yet not well knowne to them to bee so The Apostle speaking of the Spirits helpe in our infirmities when wee know not what to pray as wee ought saith that hee himselfe maketh intercession for us with groanings which cannot bee uttered not onely for that they are for a thing unutterable as heavenly glory or that they cannot bee sufficiently spoken according to their proceeding from the holy Ghost but because breaking into them by the Spirits impulsion they farre passe the capacity of our witts and wee scarce discerne what our owne hearts meane our affections being much oppressed with darknesse they bee certaine inarticulate groanes and breathings which the searcher of the hearts knowes with approbation to be the inspirations of his owne Spirit disburdening us into Gods lappe or bosome Mary the sister of Lazarus annointing Iesus his feete with precious ointment is defended by him against the murmour and censure of Iudas at the wast as hee called it that she had kept it against the day of his burying It was not lost but kept she did that now which she could not doe at his buriall God so governing her mind that at this time shee should poure it upon the Lord to signifie his death and buriall to bee at hand so was it done for funerall service it is not like that she had any further intent than to shew her love in the honouring of Christ and to refresh his spirits by the sweete savour of the oyntment as it is said oyntment and perfume reioyce the heart Prov. 27 9. but the Spirit of God impelling her heart burning in love to Christ with desire to doe thus foresaw further and directed the fact to this end which Christ speakes of So are men moved by the holy Ghost to something with further scope than they presently understand The Disciples of Christ much people that were come to the feast and children were caried to receive Christ comming to Ierusalem with the joyfull shout of a King unwonted acclamations and honour given him in spreading their garments in the way By some others cutting downe branches from the trees and strewing them in the way ascribing to him kingdome power of saving Hosanna to the Son of David First pray to him for salvation Hosanna in the highest In part out of the words of the Psalme 118 25. Save now Secondly blesse him Blessed be the King that cometh in the name of the Lord. Thirdly and his kingdome Blessed be the kingdome of our father David that commeth in the name of the Lord with this gratulatory addition Peace in heaven and glory in the highest places It angred the Pharises to heare it they disdained that hee should receive Testimonie of Children willed him to rebuke his Disciples hee defends both the Children from Psal. 8 2. Out of the mouthes of babes and sucklings hast thou perfected praise the Disciples with necessitie of their duty which if they failed in the stones would immediately cry out Luke 19 36 40. All this by secret instinct they were excited by internall â—fficacie of the Spirit but the meaning of this was unknowne to the Disciples themselves till Iesus was glorified Iohn 12 16. yet in due time the fruit appeared Thus God brings on his worke To observe secret motions unto good though you perceive not where they shall end yet attend Gods workeâ— out of small beginnings great workes are brought forth by him who passeth on and goeth by us when wee cannot finde him out Iob 9 11. When one that was before carelesse of Christ heares such a description of him in which is set forth his excellencie so as he is convinced they are the only holy happy people that are joyned to him that their earnest love to him is not without just cause so begin to inquire how hee may meete with him where hee may seeke him let him not despise it let him thinke with himselfe is not God come to mee with offer of himselfe This light and motion seemes more than naturall it is a good steppe towards good when men begin to inquire after the Lord Iesus are desirous to know him and how to have their desire satisfied Cant. 5 9 6 1. Desire implyeth some measure of knowledge of the worth of that which is desired Iohn 4 10. and love of it so knowne where more love is there is more desire which in a sert makes the desiring apt and ready to the receiving of the desired as it is at least probably said That they in whom love is more full to God shall see him more perfectly and so bee more blessed for the faculty of seeing God not agreeing to the created understanding according to the nature of it as it is now but by the light of glorie the more it partakes of that light the more perfectly it seeth God and the more love a man hath the more hee participates of that light because there is more desire which shall bee satisfied Love declared by obedience hath promise of further revelation of Christ and Communion with God Iohn 14 21 23. Zacheus of some love to Christ as the sequele declares desiring to see him comming downe at his bidding to receive him to his house enjoyed him in an excellent measure of his grace Faith not being yet framed in him as it may seeme how could there bee love in his heart to Christ and thence desire unto him did hee looke for more in Iesus than the outward sight of his person Sure he looked for more for it is not likely that hee would with neglect of his reputation being a principall man for state and prioritie in his calling and in the sight of a great multitude climbe up like a boy into a tree without regard of the scornes of men onely to see any Prince in the world 2. Did Christ so regard any that came meerely to see him 3. Would hee with such speed and joy come downe and receive him to his house and so professe workes testifying repentance to Christ if there had not beene more than a desire of an outward sight of him His affection to Christ in such fervencie may bee ascribed to the knowledge that hee had gotten of Christ and himselfe of himselfe to bee a great sinner whose sinnes God would not suffer alwayes to goe unpunished of Christ that he was not onely a great Prophet but the Saviour that should come into the world the Sonne of David exercising mercie not onely in miraculous cures of the body but in forgiving
men that had faith in him their â—sinnes with desire of remission of his owne sinnes hee sought to see him of whom hee had heard such things not altogether without some sparkles of grace and seed of pietie The Spirit of God works in us so sometimes that we our selves seeme to bee authors of the fact Of himselfe it could not bee seeing it tended unto and ended in his blessed change from the state of sinne to the state of grace his passing from damnation to salvation it was some beginning of his rising out of sinne which argueth the worke of God in three respects 1. In taking away the deformity of the soule by the staine of sinne restoring the comelinesse and beautie of grace 2. In setting the will ordinately in subjection to God restoring the good of nature in beginnings which sinne had corrupted and destroyed the whole nature remaining inordinate thereby 3. In taking away the guilt of sinne whereby man was subject to eternall damnation All which and every of them is Gods worke giving into the mind a light of grace into the will a new quality whereby it is sweetly moved and readily to the obtaining of the eternall good drawing the will to him and none but God against whom the offence is committed can remit the guilt and punishment of sinne There is great difference betweene the ceasing from the act of some sinne and rising out of sinne which is to repaire man unto those things which hee lost by sinning Preventing grace is not common to all but it is proper and peculiar to the elect in whom God workes the will to spirituall and eternall good it doth not expect mans will neither doth mans will call to it but it prevents it by preparing it that it wills good and helps it being prepared that it may performe it it was a will before but not a good and right will Not onely the will of man is not sufficient if the grace of God bee wanting for so it might bee said on th' other side the grace of God sufficeth not if our will bee not wee must give the whole to God Preventing grace is faith with love The good will of man is prevented with that benefit of grace whereby it is freed from servitude of sinne and prepared and that benefit is the faith of Christ so the will is healed the Spirit of God being author and so disposed that it actually wills and indevours what God commands Faith is in him which willeth to beleeve whose good will it prevents not in time but in cause and nature There is a beginning of faith a good thought of beleeving which is of God only wee being not sufficient of our selves unto it 2 Cor. 3 5. Which is not meant of any thought whatsoever but of a thought of beleeving or right living which affects the will It signifieth not simply to apprehend something in our mind But with deliberate judgment of reason and affection of the will about the thing apprehended as Philip. 4. 8. If there bee any vertue if there bee any praise thinke on these things Our conversion is described by our knowledge of God Gal. 4 9. and first receiving light Heb. 10 32. But it is such a knowledge of him as hee gives in the face of Iesus Christ unto some measure of faith drawing us to him to seeke reconciliation remission sins and is an effect of his knowledge of us As the Apostle adds by way of Correction or rather are knowen of God if any man love God the same is knowne of him as hee saith in another place received of him Rom. 14 3. Hee is knowne with approbation and drawne to God So it might bee in Zacheus such beginning of faith as is in a good thought in some knowledge of God in Christ with some love and could not for the preasse because hee was little of stature Thus it falls out to men of good desires sometime that their hope is deferred and the satisfying of their desires suspended some way or other Mâ—â—tha and Mary desired the healing of their sicke brother to prevent his death sent to Iesus about it hee deferred their desire till he was dead buried and stunke that hee might worke a greater miracle in raising him from death to life for Gods glory and the confirmation of the faith of his Disciples this may bee one stay more glory to God good to men Iohn 11 4 15. So was Iairus his desire of the healing of his daughter deferred and hee disswaded from troubling Christ any further as counting it hopelesse for now she was dead onely Christ excites his hope of the life of his daughter Luke 8 42 49 50. Sometimes men of no ill meaning do hinder the lawfull and good desires of other a little from their present fulfilling as the two blind men desiring mercie of Christ to receive their sight were rebuked by the multitude that went before because they should hold their peace They that brought their Children to Christ with desire of his blessing were a little stopped by his Disciples Sometimes a man hath impediments and lets from himselfe as Zacheus from his low stature that could not looke over the multitude that were about Christ it may bee his faith is not such as God will have it before hee receive what hee desires if it bee of a good thing to bee done by himselfe When hee hath a good will and desire the flesh hath another will against it that hee cannot performe his purpose and desire til he get more strength There is a remainder of Originall sinne that so besetts good men that they cannot runne the race of godlynesse as they desire till they cast it away that the comfort is most in this strife to doe it in the willingnesse of the spirit hindered by the flesh Matthew 26 Chapter verse 4. Satan is a great hinderer of good desires as the Apostle saith in his owne case in desire to see the Thessalonâ—ans from whom he was taken for a short time in presence not in heart and indevouring it with great desire Hee would have come once againe but Satan hindred it 1 Thess. 2 17 18. How hee hindered â—s not expressed whether by tempests of the aire or by the tribulation of the persecuting tyrants or lying in wait for him in the way to kill him or by sicknesse but it is cleare hee hindered his good desire and indevour to come to them for confirmation of their faith Hee assirmes the decree of his will to it and his preparation to accomplish it once and againe and in that hee was hindred the inward act of the will the Divell cannot discerne or hinder so as the outward act of the body as to preach the Gospell c. The Divell and his angels are noted to hold in their haÌ„ds the foure winds of the earth that the winde should not blow upon the earth or the sea or on any tree which signifieth the