of Christ when they shew some signes of flexiblenesse upon making meanes to them but persist not in a tractable spirit they seeme to come part of the way by some worke of conscience within them but are soone drawne backe againe the revocation of Satan being more effectuall with them than the vocation of God it is a signe that they are not called yet according to God purpose but with a more common calling that is accompanied with that grace which proceeds from election otherwise their calling would make them blessed men Revel 19 9. Blessed are they that are called to the mariage Supper of the Lambe for confirmation of their hope therein it is commanded to bee underwritten These are the true sayings of God 2 The efficacie of grace depends not on the will of man but Gods will making his words that hee speakes spirit and life giveing his Spirit with the word so as it is quickening 2 Cor. 3 6 The letter killeth but the Spirit giveth life The letter is dead and ineffectuall in it selfe not giving any power to fulfill it and so it kills as it accuseth men of guiltinesse of unrighteousnesse and condemnes them The Spirit by the Word begets faith in the hearts of the elect whereby they possesse Christ to justification of life and regeneration and cheerefull obedience unto the doctrine delivered The Apostle instanceth in the conversion of the Corinthians which in an elegant metaphore hee compares to a letter of commendation of his Ministerie in which hee notes the subject in which that worke is received their harts a. the adjunct adhereÌ„t the Churches acknowledging it seene and read of all men 3. the principall efficient cause Christ with his Spirit 4. the instrument himselfe 2 Cox 3 3. Yee are manifestly declared to bee the Epistle of Christ ministred by us written not with â—inke but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart The whole effect is ascribed to the Spirit of Christ according to the covenant I will make you a new heart and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes Ezech. 36 26 27. If it depended on the will of man to make the grace effectuall or ineffectuall it would follow that I owe to God no more in my conversion and obedience to his word than the prayse of a power to convert but to my selfe the prayse that I actually doe convert and obey So when the Apostle saith It is not of him that willeth nor of him that runneth but of God which sheweth mercie with the like supplement the speach might be converted it is not of God shewing mercie that is altogether but of mans internall act of willing and externall of running conversing with studie and diligence Which must needs offend godly eares So when hee saith who made thee to differ from an other man It might bee answered mine owne will another man had as much given him of God as I equall helpe of grace but hee would not bring his abilitie into act which I did But this excludes all boasting that the will and the deed is onely and wholy of God who hath wrought all our workes in us Grace is opposed to the fault in us which is both actuall and habituall deformitie in the will therefore is grace both habite and act in the will it ministreth spirituall vertue it giveth an effectiue principle of supernaturall operation In summe if efficacie of grace depend on mans will then there is no other efficacie of the grace of God in the faithfull to well doing than there is of a temptation of the Divell in sinners to evill doing if as the efficacie of the temptation depends rather of the will of the sinner than of the Divell temping so efficacie of grace rather on the will of the well doer than of God exciting to good Which is against the glory of his grace which is to bee maintained in all the good hee workes in us or by us That which I am saith the Apostle I am by the grace of God I laboured more abundantly than they all yet not I but the grace of God which was in me 1 Cor. 15. 10. Hee meanes not to give only part or the principall part to the grace of God and to take the rest to himselfe onely helped by grace but by correction gives the whole effect to grace having made himselfe improperly the author of the worke What good soever wee doe it is by the direction and impulsion of the holy Ghost wee speake but when it is godly it is the Spirit of the Father which speaketh in us Wee pray but praying as wee ought it is the worke of the Spirit making requests for us according to the will of God We worke good willingly and gladly but it is God which worketh in us both to will and to doe and fulfills in us the worke of faith with power Not onely the degree and quantitie of it to bee more which is the worke of Gods power but all actions of all vertues which it workes by love our indevours are none unto good if God excite them not even when wee are in grace Hee put the care of the Corinthians in the heart of Titus and made him accept the exhortation to finish among them the same grace which hee had begun in them about their ministration to the Saints 2 Cor. 8 6 16 17. And being excited are in vaine unlesse God assist and confirme the will to produce the act it is Gods unspeakeable gift and thankes for ever bee given unto him 2 Cor. 9 15. It cannot bee explicated in words according to the dignitie of it And hee made haste and came downe This is the gracing of obedience that it is readie and without delay thus is the obedience of the faithfull commended as Abrahams in leaving his owne Countrie at Gods calling readily following him though hee knew not whither he went without serupulous inquisition no place yet designed him not knowing so much as where to lodge at night Heb. 11 8 In circumcising his family all the males the same day that God commaunded him though they were many In his early rising to goe where God appointed him to sacrifice his sonne Isaack First against the use of the faithfull who had learned to sacrifice cattell not men this was unwontted Secondly against nature to kill his owne Child his onely begotten sonne for though Ishmael was also his sonne yet First hee was abdicated out of the family of Abraham by divine commandement and so in a sort none of his child but as it were dead in account Secondly hee was not by her who in full right was his wife but by his maide abondwoman who though she be called his wife yet improperly that hee
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
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
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
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
was but his base borne sonne not in lawfull copulation Thirdly against the Commandement written in his heart Thou shalt not kill Fourthly against the promise Gen. 21 12. In Isaack shall thy seed be called the posteritie propagated by Isaack onely to be reckoned for the seed in which heeâ— would performe the promises made to him which circumstance might directly fight against faith whereby hee beleeved to receive the blessing in the life of Isaack All which notwithstanding he obeyed spedily Gen. 21 3. Abraham rose up early in the same morning c. Hee was not long in resolving neither desired respite but presently addresseth himselfe to this worke Ioseph warned in a dreame to go into Egypt with Iesus and his mother to disappoint Herods bloudy purpose to take away his life hee tooke them by night departed into Egypt Paul when God called him to preach the Gospell among the heathen immediately he consulted not with flesh and bloud but resting in Gods authority hee buckled himselfe to the worke Gal. 1 16. And when hee knew certainly that God called him into Macedonia to preach the Gospell he forthwith prepared to goe Act. 16 10. The Iailor when God converted him tooke Paul and Sylas into his house and washed their wounds and set meate before them the same houre of the night and was baptised straightway with all that were in his house verse 33. It is required in every duty that it be done with forwardnesse Our preaching requires a double aptnesse one for conveying â—itly unto the understanding of others the knowledge which God hath given unto us a grace faculty of communicating our doctrine with apt expression for instruction and edification of others Secondly a willing propension to take all opportunities Meeknesse and long suffering devouring indignities so long as there may be hope 2 Tim. 2 24. 25. Bâ—th wayes doctrine 1 Pet. 5 2. Hearing requires drawing neere to it Eccles. 5 1. Swiftnesse to heare Iames 1 19. Desire to heare 1 Pet. 2 2. In giving almes readie to distribute willing to communicate 1 Tim. 6 18. Not differring the poore of their desires Iob 31 16. not bidding them come againe to morrow if wee have it now to give them Prov. 3. 28. In beleeving in Christ God requires the present time now therefore bee wise kisse the Sonne least hee bee angrie Psal. 2 10. In repentance Now therefore saith the Lord turne ye unto mee Ioel 2 20. First seeke the kingdome of God and his righteousnesse Math. 6 33. Now consider this ye that forget God Psal. 50 22. As saith the holy Ghost which is added for more reverence and quicker yeelding to the exhortation To day if ye will heare his voyce harden not your hearts Heb. 3 7. Ministers are to remember their hearers of this dutie to bee readie to every good worke Titus 3 1 Being made meete for their Lords use by sanctification and prepared to every good worke they should have propension of will and a readie mind to doe good things to Gods glory to be presidents of good works continually given thereunto The writing of the law in their heart is a delivering of them into the forme of the doctrine bringing the commandement and their heart together they agree presently with pleasure and delight Psal. 40 8. This readinesse argues reverence of the Commandement and of Gods authoritie as obedience is set forth by fearing the commandement Prov. 13 13. Ezra 10 3. The feare of God is as the root and the keeping of the Commandements as the fruit Eccles. 12 13. The more reverence the readier obedience Heb. 11 7. It glorifieth the word of the Lord shewing it is lively and mighty by the Spirit going with it Act. 13 48. As when Christ commanding the divell to goe forth of the possessed hee went out the people amazed at it spake among themselves saying What a word is this what new doctrine is this they referre the glory to the doctrine in the powerfull effect of it they saw something in it more than humane so call it new Thus when the Lord commands an adusterer to be chaste and a drunkard to bee sober a niggard to be liberall the profane to be holy and it is as he commands forthwith it is the glory of his word causing that to stand sorth which was not As the kingdome of the Messiah is prophecied of the eyes of the blind shall bee opened and the eares of the deafe shall bee unstopped then shall the lame man leape as an Hart and the tongue of the dumbe sing Esay 35 5 6 And a high way shall bee there and a way and it shall be called the way of holinesse The uncleane shall not passe over it but it shall bee for those the wayfaring men though fooles shall not erre therein v. 8. For 〈…〉 xhortation to sinners to be abrupt in their repentance and not to take dayes for returning fooles to forsake their way readily to walke in the way of understanding they have made haste to sinne good reason they should hast to come to the Lord for life and godlinesse and all that perteines thereunto David professeth that upon consideration of his wayes hee turned his feet unto Gods testimonies he made haste and delaied not to keepe his Commandements His subjoyning a negation of the contrary answerable to that which he affirmed notes his earnestnesse overcomming all impediments and difficulties true zeale burning up his corruptions 1. A man must either turne to God or bee turned into hell if hee repent noâ— hee perisheth and his torment shall bee answerable to his sinnes the impenitent are said to treasure up wrath against the day of wrath Rom. 2 5. So the fire will burne sorer as it is said of the hypocrites in heart They increase or heape up wrath because they cry not when God blinds them Iob 36. 13. Sinning of maliciousnes rooted stubbornesse they doe as it were kindle the fire more and more which shall burne them as the fire will bee hotter by heaping on more wood so by adding sinne to sinne and binding them together they augment the curse which shall consume them God saith enough to interrupt their presumption if they had any heart as that hee will not be mercifull to them his anger and jealosie shall smoke against them and separate them unto evill according to all the curses of the covenant Deut. 29. 19 20 21. That hee will set their sinnes in order before their eyes Psal. 50 21. These things hast thou done These things thou hast not done Math 25. Both sinnes of omission duties not perfourmed and of commission evill workes they shall will they nill they reade the catalogue of them in a distinct order and in the full pitch and degree of evill and perceive by experience that the Lord hath not forgotten any of their workes Amos 8 7. They are sealed up among his treasures Deut. 32 34 Which hee will in due time bring to light Hee
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
fruit unto God Rom. 7 4. They are created unto good workes sanctified and prepared they are apted made meet for the Lords use and doe workes of honour in the great house of the Lord whereby they declare themselves to be vessells of honour Christ compares his Church in the severall members of it which hee calls the Churches plants to an Orchard of Pomegranates and pleasant fruits with all the chiefe spices Cant. 4 13 14. The Church tells Christ that at their gates are all manner of pleasant fruites new and old which she hath laid up for him Cant. 7 13. The wisedome from above is full of good fruits Iam. 317. It is an effectuall wisedome not suffering them to be unfruitfull in the knowledge of Christ They shew their grace in the negative commaundement and in the positive in the negative sinne no more as by Gods mercie and truth their iniquitie is purged so by the feare of the Lord they depart from evill Pov. 16 6. Their love in the Lord stirres up an hatred of evill in them as it is foule and vile against the holinesse of the Law of God which is their delight their hope of their similitude to Christ makes them purge themselves and studie puritie and to keepe their evidence faire whereby they have some assurance of Salvation they buffet their bodie and bring it in subjection 1 Cor. 9 27. For the positive Commandement they are noted of this they follow after righteousnesse and out of disposition and inclination to good they are said to devise good Prov. 14 22. As the liberall man deviseth liberal things The Law is not onely in their mindes but in their wills and their will not altogether ineffectuall God that gives to will gives also to doe of his good pleasure that as the Apostle speakes of Demetrius they have a good report of the truth it selfe 3 Iohn 12. The evidence of the thing it selfe testifies the workeing of righteousnesse so as is worthy praise amongst men It serves to reprove that shame and fearefullnesse whereby we shunne to be knowne to be that towards God which we are indeede Zaccheus professed before the Lord that hee was now another man though Nicodemus and Ioseph of Arimathea secreted their grace for feare of the Iewes the great enemies of Christ yet they grew bold and shewed their love to Christ in an honorable buriall of his dead body It is prophecied of the converted in Egypt that they should speake the language of Canaan professe their change from serving Idoles to serve the living and true God and set up an altar to the Lord in the midst of the land of Egypt imbrace his doctrine and worship him after his will and more generally in the kingdome of Christ it is said of them on whom God powres out his Spirit that they shal say I am the Lords call themselves by the name of Iacob and subscribe with their hearts unto the Lord Esay 44 5. Wee must pray for the Spirit of power of love and a sound minde which God gives 2 Tim. 1 7. 2. It convinceth them of vanitie in their profession of faith and repentance that shew no proofe thereof in workes Iames writes against such a barren profession as words make not a liberall man neither can they make a faithfull man faith if it have no workes is dead being alone Iames 2 17. Workes are the breath of faith which testifie of the life of it The faith which joynes us to God 1 Thess. 1 3. by Christ is an effectuall faith it is working by love Gal. 5 6. And they are joyned together faith in the Lord Iesus and love to the Saints which shewes it selfe in workes and labours Paul prayed for Philemon that the communication of his faith may become effectuall though faith have her seate in the heart yet by fruits through love it is communicated to others The communicating of his faith is meant of the offices which faith commands as of benignitie to the needie and afflicted Saints that by such communicating of it selfe it might increase or be made more evident and every good grace in him and his may bee knowne and acknowledged that by experience men may see how rich they are in Christ the vertue of the Spirit so bewraying it selfe in his dwelling in them Behold Lord the halfe of my goods I give to the poore His love is bountifull giving halfe hee hath to the needy This is one way to expresse and exercise love towards God and men liberalitie benevolence almes deeds to the poore having received mercie moving to shew mercie This specially is the repentance of covetousnesse to turne liberall and mercifull Therefore our Saviour saith to the Scribes and Pharises But rather give almes of such things as you have and all things shall bee cleane unto you Luk. 11 41. It is opposed to their ravening and extortion and briberie evill wayes to fill their platters with this giving of their owne is a witnesse of the inward repentance being an act of Charitie it argueth faith in Christ and remission of sinnes Generally that which is required of a man is his goodnesse Prov. 19. 22. His beneficence specially becomes him to bind many to him with benefits It should bee his studie as to live religiously towards God so in doing good unto men and then may he seeme to have attained the end of his condition when hee is as a God to man when hee profits him It is one propertie of a good man that hee is mercifull and his light shines in darkenesse Psal. 112 4. His prosperitie which in the Scripture is often noted by light doth so abound that hee doth graciously and mercifully and righteously powre out of his blessings unto these that are in darkenesse that are pressed with calamities It is much to Gods honour Prov. 14 31. As hee that oppresseth the poore â—eproveth him that made him so hee that sheweth mercie to him honoureth him doing good to the servants that are in miserie â—ee declares how hee esteemes and loves their heavenly Lord. Hee chooseth to bee honoured and served by mercie and kindnesse shewed to his and reckons it done to him He that gives to the poore lends to the Lord that bestoweth it freely respecting his wants that is needy with a mercifull pitifull and bountifull heart for the Lords sake hee honours him and God counts it as if hee were gratified and had a good turne done to him It not onely releiveth the poores necessitie but also abundantly causeth many to give thankes to God a grace administred to the glorie of the Lord 2 Cor. 8 10. The Christians that receive it glorifie God for their professed subjection to the Gospell of Christ that in Christs name doe so liberally distribute unto them 2 Cor. 9 12 13. It were sufficient to move to it that it is an odour of a sweete smell a sacrifice acceptable and well pleasing to God Philip. 4 18. Heb. 13 16. But as
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
hearts Ier. 29 11 13. If when we were enemies Christ reconciled us to God much more being reconciled shall hee save us from wrath He giveth by his Spirit to us to seeke by requests of God such things as wee need for which same hee in heaven makes intercession for us To stirre up our love and care in seekeing men that are lost or fallen in common dutie of charitie or speciall charge and office The first implied in that speech Cant. 8 8 9 10. The Church of the Iewes speakes to Christ for the Gentiles yet uncalled who destitute of the word and ministery not having thâ— true doctrine whereby to nourish others as a virgin that hath no brests not yet mariageable so unfit yet to receive Christ desiring that they may be brought to the acknowledgement of Christ askes what shall bee done for them in that day of their calling to him when there shall bee treatie of their mariage to him The Church joynes her selfe to Christ in this care of doing something for the calling of the Gentiles because though the power be his and he be the author of all heavenly blessings yet hee useth the faithfull in this worke as his instruments The answere of Christ implieth his good liking of that care for the Gentiles calling according to the Prophecies If she be a wall if she be constant and continue firme in expectation of her promises and the profession of that truth which shall bee revealed wee will build upon her a silver pallace wee will build upon him a silver pallace beautifie and strengthen her with further grace make her a costly pallace fit to entertaine my spirit and if shee be a dore we will keepe her in with boordes of Cedar if she give free passage and good entrance to my word and grace wee will make her sure and safe from corruption and reserve her to immortalitie Christ joynes the Church still with him in this as an instrument voluntary Ezech 18. Returne and cause one another to returne Hos. 6. Come let us returne to the Lord. Zach. 8 21. They that dwell in one Cittie shall goo to another saying Vp let us goe and pray before the Lord of hosts and seeke him I will go also like that Esay 2 2 3. Come let us goe up to the Mountaine of the Lord c. Ioshua 22 19. If the land of your possession be uncleane come over unto the Land of the possession of the Lord where the Lords tabernacle dwelleth and take possession among us but rebell not against the Lord c. This is the nature of faith to breed love to God and those that belong to him even such as they never saw that were long before them and shall be long after them This love brings forth desire and endevour to procure their salvation Wee pray thy kingdome come our indevour must proue the truth of our desire The successe may provoke to the duty Psal. 51. I will teach thy wayes to the wicked and sinners shall be converted to thee a man shall have joy of the answere of his lippes Prov. 15 23. It is to such a fruit as a righteous man hath not a greater Prou. 11 30. Let him know it hee saveth a soule from death and covereth a multitude of sinnes Iam. 5. Seeke them then by prayer stand before God and speake good for them wee love little if wee will not speake a good word for a man The feareful condition of the world is noted in that Christ loved them not so much as to pray for their salvation Iohn 17. Thus Paul sought Israel of God Christ those that crucified him of ignorance 2. By teaching and admonishing them of the error of their way Ezra 7 25. 3. By doing good unto them and conversing honestly and with winning behaviour before them Waiting for God to succeede all If we must do thus of charitie wheÌ„ we also have charge to do so publike or private how should wee not apply our selves to seeke mens soules wherewith wee are charged how shall wee free our selves from guiltinesse of their blood that perish without our indevour to save them When a man hath done that which appertained to him and they will not returne but dye hee hath delivered his owne soule How woefull is their case that seeke not to recover the fallen but draw them into sinne And to save Consider wee the action to save 2. The propertie hee hath in it hee came to it as appointed of his Father The state of the persons to whom he performes this lost To save hee was appointed Esay 49 6 He is called the Salvation of God mine eyes have seene thy Salvation Luke 2. Hee hath his name Iesus of that Hee shall save his people from their sinnes he saith of himselfe that hee came to save mens lives not to destroy them Luke 9 56. Not to condemne the world but to save the world Iohn 12. Hee came to save sinners 1 Tim. 1 15. God hath lift him up to bee a Prince and a Saviour Act. 5 31. Q. How doth he save us A. By his merit and spirit merit of his life and of his death fulfilling the Law for us expiating all our sinnes by the Sacrifice of himselfe making intercession for us Not onely was hee without sinne as Iohn 8 46. 2. Cor. 5 21. 1 Pet. 2 22 23. Heb. 4 5. That hee needed not to offer as the high Priests under the Law for his owne sinnes Heb. 7 27. Neither did he fulfill the Law perfectly onely for himselfe and so is called that holy thing in respect of nature sanctified from the conception Luke 1. The holy Child Act. 2 27. Holy one Act. 13 35. And the just 3 14. But hee fulfilled the Law for us as many as hee came to save Rom. 8 3 4. Rom. 10 4. As Adams disobedience is imputed to all his progenie so the obedience of Christ is to all that are in him as their roote Rom. 5 19. As by one mans disobedience many were made sinners So by the obedience of one many are made righteous We may be said in a sort to be justified by the righteousnesse of the Law but inherent in Christ imputed to us Iustification by faith imports two things the not imputing of sinne imputation of righteousnesse which is called the righteousnesse of God not onely by Gods appointing it or by his accepting it but by his working of it in Christ his obedience being the perfect full entire obedience of his person God and man not onely of his nature humane to bee a holy and a just mâ—n whence it commeth to bee meritorious The Apostle teaching that wee are justified by faith saith that in so teaching he establisheth the Law Even by that Doctrin because the righteousnesse which it requires for matter is performed by Christ and offered to God as our righteousnesse and imputed of God to us it requiring unto life do this man by faith findes it in Christ. If it
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
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
worke of Christ done by himselfe wee are bound to trust and rejoyce in him alone for our whole salvation Gal. 6 14 God forbid I should rejoyce in any thing save in the crosse of our Lord Iesus Christ. The word save is exceptive hee will glory in that and exclusive in nothing else Christ cru cified is the treasure of the Church for all spirituall blessings of all wisedome and knowledge of the love and favour of God Ephes. 1 6 Of honour and holinessâ— hee hath made us kings and Priests to our God Apac. 1 6 of libertie Luke 1 74 Iohn 8 32 36. Of pleasures and comfort wee are compleate in him Philip. 3 3 Wee rejoyce in Christ Iesus and put no confidence in the flesh that is in any created thing out of Christ. But rest in him alone for our whole felicitie with confident glorying The evidence of the truth of this is that hereby the world is crucified to us and wee to the world by the world understanding that which is opposed to the kingdome of Christ and the new creature for which new creature in us the world cannot but hate us By the power of the Spirit dead to the world Phil. 3 We worship God in the spirit our spirit sanctified and governed by the Spirit of Christ with internall and externall actions after his word Let it move us to love him with our whole heart that by himselfe purged our sinnes saved us being lost and no other with him thinke it not enough to magnifie him above other beloveds but omnifie him not onely as a friend a child a wife our life but united all more than all these He did in his love that passeth knowledge all that purchased thy happinesse hee suffered all finished all for thee Let this bee seene in our not induring of such teachers and doctrine as obscure this love of Christ joyning helpes with him for our salvation Philip 3 2 As enemies of the crosse of Christ v. 18. It is noted that the faithfull stand on Christs side for him 2 In our due esteeming of the sincere ministers of Christ that teach him faithfully as the onely redeemer not onely from greater but from all lesser sinnes Ye received me as an Angell of God as Christ Iesus if need had beene yee would have pluckt out your owne eyes Gal. 4 Have them in singular love for their worke 1 Thess. 5. It is their great praise to seeke the things of Christ. 3. In our valewing and respect of men of Christ in them 2 Cor. 5 16 wee know no man after the flesh Whatsoever wee do in word or deede do all in the name of Christ Coloss. 3 Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandements and no earthly creature as Lord of Lords and King of Kings Traditious not after Christ are in that name blamed that they are after the commaundements and doctrines of men not after Christ Coloss. 2 8 22 Not imposed or warranted by Christ not ascribing all to Christ as the Prophet Priest or King of the Church 2. Doe all by his vertue fruits of righteousnesse are by him Philip. 1 11. Our sufficiencie for doing or suffering is by his grace and power Rom. 8 37. Philip 4 13. I am able to do all things by the helpe of Christ which strengtheneth me All vertues are but naturall qualities dead shapes if they bee not done in and by his grace hee must bee the root they must favor of his sappe or they have nothing to make them truely good 3. In his mediation seeke acceptance in all with assurance Spirituall sacrifices acceptable by Iesus Christ 1 Pet. 2 5 4. All to his glory it is some mens prayse they are the glory of Christ 2 Cor. 8 23 Paul was all in his desire to magnifie Christ whether by life or death That which was lost This is the condition in which Christ finds them whom he comes unto to seeke them and save they were lost The Iewes Gods owne confederate people Children of the kingdome and concerning externall adoption heires of life yet are called lost sheepe Math. 10 6. Goe yee rather to the lost sheepe of the house of Israel Math. 15 24. I am not sent but to the lost sheepe of the house of Israel If they were lost then the Gentiles without God without Christ without hope Math. 18 11 The Sonne of man is come to save that which was lost 1. We were lost in Adam wee in him made a defection from God by hearkening and consenting to the Divels suggestion out of unbeleefe nnthankefullnesse ambition Ayming at a higher state than that which God made man in wee lost both holinesse and happinesse innocencie and life and so by nature are children of wrath Ephes. 2. Death went over all inasmuch as all had sinned by the offence of one the fault came upon all men unto condemnation Rom. 5 12 18. The Divell is therefore sayd to bee a murderer from the beginning Iohn 8 44. 2. There is no power in our nature to recover our selves from this losse and destruction into which wee are plunged nor in any creature We were of no strength Rom. 5. 3. We left to that way of our selves lose our selves more more Esay 53 6. That if Christ did not seeke us and save us wee should perish for ever without regard Iob 4 20 and dye before wee were so wise as to thinke with any fruit of death v. 21. Holden in the cords of our owne sinne goe astray through our great folly and dye for lacke of instruction Prov. 5 22 23. And this aggravated by the time of our going astray from the wombe Psal. 58 3. The wicked are strangers from the wombe from the belly they erre speake lyes so â—remellius reades that Psal. 119 67 Quum nondum loquerer ego errabam declaring that wee are sinners from the wombe I have called thee a transgressor from the wombe Esay 48 8. For I knew thou wouldst grievously transgresse Wee erre as is said of Egypt they have caused Egypt to erre in every worke thereof in things that wee do not yet should doe in things that wee doe and should not doe Deceived Titus 3 3 either by that great deceiver the Divell 1 Tim. 2 14. The woman was deceived and was in the transgression 2 Tim. 2 26. Revel 20 8. And shall goe out to deceive the people which are in the foure quarters of the earth 10. The Divell that deceived them was cast into a lake of fire and brimstone Or by instruments of his that are first deceived and then deceive others 2 Tim. 3 13. Or by our owne heart Ier. 17 9. Sinfull wayes are from a naughtic heart concupiscence drawing away and intising carnall reasons vaine excuses deceiveable hopes our hearts joyne themselves to swarmes of temptations and lusts so sinne deceives us and kills us Sometimes God in a fearefull kind of justice
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