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
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
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
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
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
may bee done no more suit is made with godly prayer and the mind called to reason hates it selfe and its deed greatly desiring to bee unburdened of the burden of infirmitie The reigne of sinne is which addicts the whole man unto the service of it But where the Spirit of God workes and succeeds not alwayes to the preventing of sinne that it bee not done yet to saving repentance after it is done makes to profit still more to a will of not sinning not excusing a mans selfe that hee sinneth with the flesh not with the spirit but greatly accusing himselfe lamenting that the flesh is not subject to the spirit Not by compulsion of judgement which may bee in sinners who see better things and approve them the Divell himselfe is not ignorant that vertue is better than vice yet loves vice more than vertue but where it is of propension of will and studie to bee better Not the horror of punishment but the loathing of sinne which is not their pleasure but their burden there sinne hath no dominion though in the conflict a man carie away sore wounds To the second their quarrell because hee went to be a guest with a sinner whether all fellowship with sinnors bee sinne to a godly man It is not sinne absolutely for a godly man to have fellowship with sinners by the example of our Saviour who resorted to the feasts and dinners of sinners to take opportunitie of converting or convincing them as when hee called Matthew and hee made a great feast for him hee refused not the fellowship of Publicanes at table Luke 5 29. So when Simon the Pharisee bid him to dinner desired him that hee would eate with him hee went into his house and sate downe to meate Luke 7 36. Hee went into the house of one of the chiefe Pharisees to eat bread on the Sabboth day Luke 14 1. This was the wonderfull love and humanitie of Christ that though they were the enemies of the truth yet to the end that hee might winne them he thus condescends to 〈…〉 e taking all occasion to blesse and do good The Apostle leaves it free to a Christian to goe to an infidels house to feast if hee bee called and invited of him 1 Cor. 10. 27. The fellowship of the table is a simbole of love and friendship and conserves humanitie onely hee makes it so one of those things that are lawfull as it is by circumstances to be deliberated of for expedience and edification whether it bee safer to avoid daunger and scandall to tary at home or whether there may not be hoped for some fruit of going and that without offence 1. There must bee consideration of the partie whether hee be well grounded in knowledge confirmed in faith and godlinesse or ignorant and weake if they be strong and able to maintaine the doctrine of truth and convince the falsehood and they bee left free without being compelled to any of their unlawfull wayes they may use the fellowship of sinners 2. They must looke to their motive or impulsive cause that it be love to their salvation and Christs kingdome and to their end which is the same in forbearing their societie and their using of it that they may come to repentance 3. They must teach those sinners with whom they are so conversant and bee working upon them for faith in Christ Iesus and repentance towards God not leaving off so long as they have fellowship with them Our Saviour enjoyned one whom he had cast many Devills out of though hee prayed him that hee might be with him to goe home to his freinds and tell them how great things the Lord had done for him c. And hee did it with fruit all men did marvaile not with such an admiration as useth to hold some of things which they approve not but admiration with prayse and it is likely either a fruit of faith or some beginning of it he published the name of Iesus the Gospel concerning him and that confirmed by such a miracle in himselfe which was the wonderfull mercie of God that being so unworthily rejected of the Gadarens though he forsooke them himselfe according to their desert yet hee sent them one more acceptable than himselfe among them who prevailed with such an ungodly people All men have not one houre appointed them to beleeve some fruit comes at length 4. It is most convenient that they shew themselves freindly gentle loving well deserving of them with whom they so converse it much availes to receive the truth when it is persuaded hee loves And therefore they must not have their conversation with them for their owne gaine and profit but with respect meerly of winning them to Christ. When it appeares there is no hope of that if they shew themselves obstinate in their evill and give just cause of despaire of their amendment then wee are to forsake them and have no fellowship with them further than necessitie of life enforceth either if they bee extreme sicke and cannot be helped but by our travaile or if wee our selves were in such necessitie as we were not able to get things needfull for our sustentation by any other meanes than among them also for buying selling things necessarie for life in such things as civill states and conditions do require 5. During their conversing with sinners they must have a great care of their life that it to bee holy and just practising such vertues as in their light are commendable Philip. 4 8. It is said of the Christian wife that she may winne an infidell husband by her conversation They hold out the word of life and shine in the beames of Gods holinesse as lights in the world in the midst of a crooked and perverse Nation blamelesse and harmelesse sincere and as the Sonnes of God without rebuke And they must have no fellowship with their unfruitfull workes of darkenesse Eph. 5 11. Seeing they are light in the Lord it is not meet either for them or him in whom they are made light to communicate in the workes of darkenesse either in deed or word or heart 2 Cor. 6 14. What fellowship hath righteousnesse with unrighteousuesse what communion hath light with darkenesse v. 17. Wherefore come out from among them and be yee separate saith the Lord and touch not the uncleane thing and I will receive you Against this communicating in evill David prayeth Psal. 141 4. Incline not my heart to any evill thing to practise wicked workes with men that worke iniquitie let mee not eate of their delicates neither by feare of daunger overcome nor by their delicates entised let mee doe any thing that may offend thee Such fellowship is forbidden whereby wee are infected or the wicked confirmed in their wickednesse the weake offended or the name of God blasphemed To the first Prov. 13 20. He that keepeth company with fooles shall be broken or shall be the worse evill communications corrupt good manners 1 Cor. 15
personall and particular Rom. 12 4 6 8. That it may bee said it appertaines unto us Luke 12 14. Man who made me a judg or a divider over you Lest wee in curre blame of curiositie Iohn 21 22 What is that to thee Of busy bodies in other mens matters 1 Thess. 4 11. 1 Tim 5 13. 1 Pet. 4 15. Or into daunger out of which we hardly can tel how to deliver our selves Prov. 26 17. If wee walke in our calling and trouble befall us yet our conscience will comfort us But if medling out of our calling wee meete with knockes we have the blame laid upon us even by our consciences and by men of common light Wee have no assurance to bee in safetie 2 Sam. 6 7 Vzzah was smitten of God in such a case even with death and many of Bethâ—hemesh even 50000. and 70. Because they looked into the Arke 1 Sam. 6 19. Which was not lawfull but for Aâ—ron and his sonnes who must appoint others what to doe Numb 4 19. 20. Vzziah smote hee with leprosie for medling with the Priests office 2 Chron. 26 16 18. It perteineth not to thee Vzziah to burne Incense c. Thou shalt have no honour of the Lord God While he was wroth with the Priests the Leprosie rose in his forehead and hee remained a leper and dwelt in his house apart unto the day of his death The sonnes of Sceva who tooke upon them to adjure evill spirits by naming over them that had them the name of the Lord Iesus were forced to flee away naked wounded with this rebuke from the evill spirit by the man Iesus I acknowledge and Paul I know but who are you The man was carried by the Divell in him by Gods permission to use such strength as seaven young men were overcome to their great shame hurt and it fell out to much advantage of the Gospell as appeares in the chapter The Sonne of man 9. Why so called Dverse judge diversly Some that hee would bee so called that he might shew that hee was that Messiah which the Prophets foretold should take the nature of man whom Daniel called the Sonne of man Dan. 7 13. Theodoret in Dan. 7. Others that it is as if hee called himselfe the Sonne of Adam as drawing his kinde from Adam by the virgin not having any man to his father Nazianzen Others to declare the great benefit of his incarnation for us Aug de consens Euang. l. 2. c. 1. Commendans nobis quid misericorditer dignatus sit esse pro nobis Or because hee was also the Sonne of God hee would hereby distinguish the natures one from another Others to signifie that hee was indeed as hee shewed conversing among men verie man 9. Why Ezechiel onely in particular in the old and Christ in the new testament bee so called Come What. The comming is thus sent of the Fathers love to be the mediatour to reconcile God and man he tooke mans nature into unitie of person of the Sonne of God to performe the office of the mediatour to bring man againe to God To seeke This is the first end of Christs comming to seeke that which is lost Ezech. 34 11 12 16. Hee justifieth his compassion and humanitie to Publicans and Sinners by the practise of men that having an hundred sheepe leave all to seeke one that is lost wandered from the flocke and a woman seeking one gâ—oat with diligence though she have nine left And the joy of a father at the returne and finding of his lost sonne Luke 15. This seeking for lost soules is truly noted in Christs going about all their Cities and townes preaching and teaching the Gospell of the kingdome Math. 9 35. In taking opportunities as they fell out to informe men in the truth not contemning the vilest as the woman of Samaria that lived a whore with one that was not her husband his Disciples marveiled at it whether at his humilitie therein as some thinke or by reason of the basenesse of the woman which was blameable considering themselves from what and whereunto his favour had taken and exalted them but by occasion hee makes his end knowne That is out of great desire and great sweetnesse and delight to take all opportunities of conversion of men and that by two similitudes one by their desiring him to take meat to which he answers he hath meate alreadie that they knew not of and declares what he meant they not understanding inquire about some bringing him meat stil minding meat for his body w c they saw to bee needefull for strength to goe on with his worke hee declares it is the opportunitie present of doing his Fathers will And the sauce to that meat is gathering of the scattered Children of God Hee waited for the issue of his conference with the woman in her bringing of the Samaritans which was they beleeved in a double degree by her report to teachablâ—es by their hearing him to setlednesse The other similitude is from harvest that something obscured by some interpreters yet tends to the same thing Some as if it were proverbially you that is it is usually said there are foure monthes to the harvest as if haste needed not otherwise why doth our Lord say you say yet foure monthes to the harvest Here present occasion requires diligence the regions are white unto the harvest yet that seemes more to bee his meaning as harvest admits not stay but when it is ripe put in the sickle in another sense but agreeing about ripenesse and then putting in the sickle He is said to see men before hee call them as hee saw Matthew at the receit of custome Math. 9 9. Nathaniel under the Figtree before Philip spake a word to him of Christ Iohn 1. 48. His seeing in this kind is not occasionall but of purpose seeking the particulars of the election You have not chosen me But I have chosen you c. Iohn 15. He seekes the elect by the scriptures by his ministers by internall motion either of Anâ—gels or immediate of the Spirit by benefits long suffering by rebuke By corrections so he sought Manasseh So the prodigall is noted to bee brought home Thus Iob 33 He openeth the eare by corrections thus he seekes men unto conversion the coÌ„verted to repentance Because he is sent to this That nothing given him should be lost To admonish us of our naturall state to take true notice of it Wee though extremely miserable were not carried with any care of our owne freedome wee sought not God Psal. 14 2. Wee went astray every one after his owne way Esay 53 6. We have turned every one to his owne way of this more in that hee came to the lost Wee sought not Christ till hee lookt after us to recover us from our state of losse Esay 65 1. We thought not of returning to God so much as by dreame Wee are therefore to give all the prayse of our illumination to see our
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
worke of Christ done by himselfe wee are bound to trust and rejoyce in him alone for our whole salvation Gal. 6 14 God forbid I should rejoyce in any thing save in the crosse of our Lord Iesus Christ. The word save is exceptive hee will glory in that and exclusive in nothing else Christ cru cified is the treasure of the Church for all spirituall blessings of all wisedome and knowledge of the love and favour of God Ephes. 1 6 Of honour and holinessâ— hee hath made us kings and Priests to our God Apac. 1 6 of libertie Luke 1 74 Iohn 8 32 36. Of pleasures and comfort wee are compleate in him Philip. 3 3 Wee rejoyce in Christ Iesus and put no confidence in the flesh that is in any created thing out of Christ. But rest in him alone for our whole felicitie with confident glorying The evidence of the truth of this is that hereby the world is crucified to us and wee to the world by the world understanding that which is opposed to the kingdome of Christ and the new creature for which new creature in us the world cannot but hate us By the power of the Spirit dead to the world Phil. 3 We worship God in the spirit our spirit sanctified and governed by the Spirit of Christ with internall and externall actions after his word Let it move us to love him with our whole heart that by himselfe purged our sinnes saved us being lost and no other with him thinke it not enough to magnifie him above other beloveds but omnifie him not onely as a friend a child a wife our life but united all more than all these He did in his love that passeth knowledge all that purchased thy happinesse hee suffered all finished all for thee Let this bee seene in our not induring of such teachers and doctrine as obscure this love of Christ joyning helpes with him for our salvation Philip 3 2 As enemies of the crosse of Christ v. 18. It is noted that the faithfull stand on Christs side for him 2 In our due esteeming of the sincere ministers of Christ that teach him faithfully as the onely redeemer not onely from greater but from all lesser sinnes Ye received me as an Angell of God as Christ Iesus if need had beene yee would have pluckt out your owne eyes Gal. 4 Have them in singular love for their worke 1 Thess. 5. It is their great praise to seeke the things of Christ. 3. In our valewing and respect of men of Christ in them 2 Cor. 5 16 wee know no man after the flesh Whatsoever wee do in word or deede do all in the name of Christ Coloss. 3 Philip. 1. To me to live is Christ. 1. Give him the honour of binding our consciences by his Commandements and no earthly creature as Lord of Lords and King of Kings Traditious not after Christ are in that name blamed that they are after the commaundements and doctrines of men not after Christ Coloss. 2 8 22 Not imposed or warranted by Christ not ascribing all to Christ as the Prophet Priest or King of the Church 2. Doe all by his vertue fruits of righteousnesse are by him Philip. 1 11. Our sufficiencie for doing or suffering is by his grace and power Rom. 8 37. Philip 4 13. I am able to do all things by the helpe of Christ which strengtheneth me All vertues are but naturall qualities dead shapes if they bee not done in and by his grace hee must bee the root they must favor of his sappe or they have nothing to make them truely good 3. In his mediation seeke acceptance in all with assurance Spirituall sacrifices acceptable by Iesus Christ 1 Pet. 2 5 4. All to his glory it is some mens prayse they are the glory of Christ 2 Cor. 8 23 Paul was all in his desire to magnifie Christ whether by life or death That which was lost This is the condition in which Christ finds them whom he comes unto to seeke them and save they were lost The Iewes Gods owne confederate people Children of the kingdome and concerning externall adoption heires of life yet are called lost sheepe Math. 10 6. Goe yee rather to the lost sheepe of the house of Israel Math. 15 24. I am not sent but to the lost sheepe of the house of Israel If they were lost then the Gentiles without God without Christ without hope Math. 18 11 The Sonne of man is come to save that which was lost 1. We were lost in Adam wee in him made a defection from God by hearkening and consenting to the Divels suggestion out of unbeleefe nnthankefullnesse ambition Ayming at a higher state than that which God made man in wee lost both holinesse and happinesse innocencie and life and so by nature are children of wrath Ephes. 2. Death went over all inasmuch as all had sinned by the offence of one the fault came upon all men unto condemnation Rom. 5 12 18. The Divell is therefore sayd to bee a murderer from the beginning Iohn 8 44. 2. There is no power in our nature to recover our selves from this losse and destruction into which wee are plunged nor in any creature We were of no strength Rom. 5. 3. We left to that way of our selves lose our selves more more Esay 53 6. That if Christ did not seeke us and save us wee should perish for ever without regard Iob 4 20 and dye before wee were so wise as to thinke with any fruit of death v. 21. Holden in the cords of our owne sinne goe astray through our great folly and dye for lacke of instruction Prov. 5 22 23. And this aggravated by the time of our going astray from the wombe Psal. 58 3. The wicked are strangers from the wombe from the belly they erre speake lyes so â—remellius reades that Psal. 119 67 Quum nondum loquerer ego errabam declaring that wee are sinners from the wombe I have called thee a transgressor from the wombe Esay 48 8. For I knew thou wouldst grievously transgresse Wee erre as is said of Egypt they have caused Egypt to erre in every worke thereof in things that wee do not yet should doe in things that wee doe and should not doe Deceived Titus 3 3 either by that great deceiver the Divell 1 Tim. 2 14. The woman was deceived and was in the transgression 2 Tim. 2 26. Revel 20 8. And shall goe out to deceive the people which are in the foure quarters of the earth 10. The Divell that deceived them was cast into a lake of fire and brimstone Or by instruments of his that are first deceived and then deceive others 2 Tim. 3 13. Or by our owne heart Ier. 17 9. Sinfull wayes are from a naughtic heart concupiscence drawing away and intising carnall reasons vaine excuses deceiveable hopes our hearts joyne themselves to swarmes of temptations and lusts so sinne deceives us and kills us Sometimes God in a fearefull kind of justice
sends efficacie of error and so causeth us to erre from his wayes Esay 19 14. The Lord hath mingled among them the spirit of errors Esay 63 17. Because wee delighted to wander and would not refraine our feet therefore will the Lord have no delight in us but remember our sinnes Ieremie 14 10. To take notice of this miserable condition of nature considering our selves whether as yet wee have obteined mercie unto deliverance or remaine yet in this fearefull and wofull state of men lost living separated from God the fountaine of life 1. Whether whatsoever weakenesse in judgement or affection bee in us yet wee be teachable or tractable Or whether we refuse it and hate it as evill because wee place our felicitie in our sinnes and hate to be advised reclamed Prov. 10 17. He that regardeth instruction is in the way of life but hee that refuseth correction goeth out of the way hee that is found out of habituall disposition followeth on to know the Lord Hos. 8 3. 2 Whether we have our hearts drawne away constantly from all inward attendance on God in his worship publike or private Ier. 12 2. Esay 29 13 Ezech. 33. 31 Or we delight to draw â—ecre to God wee worship him in spirit our soule sanctified and governed by Gods Spirit we worship him with our trust because he hath revealed himselfe reconciled in Christ with our faith and hope in him by the meanes of Christ Iesus with a reverence of his precepts promises threatnings least we should sinne against them walke unworthy of them and incurre Gods displeasure whose wrath is pacified towards us in Christ with heartie prayer accepted in his Beloved brought into his presence as lovely and desireable Christ that would not pray for the world whom hee purposed not to give himselfe for to save them will not give his Spirit into the hearts of any such to make requests unto God for them 3. Whether wee seeke delight in all our temptations afflictions infirmities against all curse of the Law and dangers of judgement to shelter our selves under Christ and taste such sweetnesse of his fruites that wee are so taken up with him as to write of him to speake of him to exalt him as the only stay of soules for salvation is our contentment and wee cannot beare them that trouble mens consciences by adding any thing as cause of salvation with him as before Cant. 2 Esay 28. Gal. Or seeke wee other shelter make wee falshood our refuge and lye hid under vanitie and tast nothing but earthly things Finding no savour in the fruit of Christ or things of the Spirit 4. Is our love to men in Christ and specially to those in whom the life of Christ is the brethren We follow with brotherly kindnesse such as preach him and professe him as before Or are wicked men swine and wilde beasts our dearest and most delightfull companions that also withwilling neglect and shunning the societie of such as have the vertue of Christ in them This being the case of all that Christ saves that they are lost it sets out the riches of the free grace of God as the cause of the happinesse of the elect and also serves greatly to incourage men that feele themselves lost to trust in Christ that came not to save the righteous but to call sinners to repentance Bee informed of the arguments that may induce a sinner that he might be helped out of his miserie to come to Christ. 1. Before God require any service of us hee would have us beleeve that in Christ hee is our God and Father This hee prefaceth before the CoÌ„mandements I am the Lord thy God And in the prayer delivered by our Saviour wee are taught in praying to be perswaded of his Fatherly good will to us and this of his owne mercie and truth not in respect of any thing had or hoped for in us or else were grace no grace Rom. 11. You that feele that you are lost in your selves give the first service to God obey him in comming to Christ receiving him as the gift of free and eternall love This is the worke of God the chiefe that hee commaunds to beleeve in him whom hee hath sent to seeke and save that which was lost If the Divell would have us do as the servants of Iairus Marke 5 35 give our selves for lost without hope of recovering as they say concerning his daughter about whose cure hee came to Christ Thy daughter is dead why diseasest thou the Maister any further So hee suggest thy soule is dead lost Abhorre the suggestion of ceasing to rest upon him for cure as if thy cause were hopelesse consider Christ incourageth him against their discouragement and deferres not assoone as hee heard the word spoken hee said to the ruler of the Synagogue Bee not afraid onely beleeve and she shall bee saved Luke 8 50. Death it selfe shall give place to the higher power of Christ hee is the life and quickeneth whom hee will Faith in him for power good will to save us from perdition to bee a remedie against all evills that undoe our soules is the onely instrument Christ calls therefore for this confident dependance on him how desperate soever our case may seeme to our selves or others beleeve onely there wants nothing else on our part for our cure Be confident my sonne thy sinnes bee forgiven thee As Satan labours to loosen our faith so wee must bee diligent to fasten it by thinking on the promises free and certaine by the merit of Christs blood the goodnesse and faithfullnesse of God in his oath Heb. 6. Christ hath this peculiar above all the Priests of the Law hee is made Priest by an oath Psal. 110 4. To declare the immutabilitie of Gods counsell to forgive all their sinnes whom hee invites to him having appointed with an oath a patrone for them which shall by his sacrifice and intercession get them favour with him They that shut the gate of hope against themselves what else doe they than accuse God of lying yea for swearing Whosoever is weary and laden with a heavie sense of his sinnes and guiltinesse wherby he even faints with feare of damnation despairing of himselfe hee is called of Christ to come to him which is a matter of great confidence as they urge to blind Bartimeus Mark 10 49. Bee of good comfort arise hee calleth thee He doth with his call assure them rest and refreshing of soule There is no difference for all have sinned and are sallen short of the glory of God all are lost The difference in degrees of sinne makes no difference impossibility to be justified beleeving in Christ Rom. 3. Men of civill life brought up in the bosome of the Church renounce their advantages in the eyes of men that in Gods eyes they may finde favour by having the righteousnesse of God not their owne Wee which are Iewes by nature not sinners of the Gentiles know that a man is