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
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
propounds himselfe to them as a God of anger at whose presence the earth is burnt up the hills melt the mountaines quake that there is no standing before his indignation Nahum 1 2. c. Can thine heart indure or thy hand be strong in the day that I have to deale with thee Hee takes upon him in their punishment to be as some wilde beast Lyon or Beare robbed of her whelpes tearing in peices without any possibilitie of deliverance Psal. 50. 22. Hos. 13 8. 2. Speedie repentance hath more certaintie First because hee that deferres knows not whether his soule shall not bee required before the next day Luke 12 20. Iames 4 14. Boast not thy selfe of to morrow thou knowest not what a day may bring forth Prov. 27 1. There is no altering of a mans state when hee is dead hee receives the proper things of his body according to that which hee hath done in the body 2 Cor. 5 10. The night commeth when none can worke Iohn 9 4. The sentence of the judge is unalterable the doore once shut there is no opening of it And if a man live long it is not certaine that God will not reject him for receiving the gracious offer of reconciliation in vaine The branch that brings not fruit in the vine is cut off Iohn 15 2. He is in danger of the curse as the ground that drinks in the raine that often falls upon it and brings forth thornes and briers Heb. 6 8. It falles out in the just judgement of God that they who would not repent and beleeve afterwards cannot not onely by naturall inabilitie but by spirituall plague of blinding and hardening Iohn 12 and tradition to Satan Their Sunne goeth downe at noone the houre of vengeance is come 2. If it be long differred till a mans death bed it will bee some doubt whether it bee not extorted and of meere selfe love and onely to serve a mans owne turne it will want time to try the truth by the perseverance of it But when a man timely and speedily upon the discovering of his sinne or understanding his dutie yeelds up himselfe to God when temptation and opportunitie and abilitie to sinne and all concurres it is likely that his repentance and obedience is of conscience towards God for the lothsomenesse of sinne and the love of the purenesse of Gods Law which is in his owne heart made certaine by the time remaining in his life which hee spends in the doing of Gods will whereas some repent their repentance and returne with the dogge to his vomit a foole to his folly the divell re-enters and strengthens himselfe in his possession It may be an exhortation to young men to take the yoke of God upon them in their youth whensoever God will bee pleased to call upon them not to delay but in haste to Gods service follow him Who can tell whether God will call againe and should it not seeme enough in our eyes that God whose enemies wee are by nature whom wee provoke by sinfull deedes so greatly should once call us from hell to heaven from a state of wrath to a state of friendship and tender love to the adoption of sonnes heires of God and coheires with Christ Is it meete to deliberate and take time to answer such a gracious calling Bartimeâ—s being told that Christ called him threw away his cloke arose and came to him Marke 10. 50. Cornelius commanded to send sor Peter to the end hee might heare of him words whereby hee and his house should bee saved at the depernure of the Angell that brought the message sent to Ioppa for him Act. 10 7 8. We count it unreasonable in a man whom wee have moved in matter of his owne great good that hee neglects it and are ready to resolve that he shall never be moved in it more for us It is good saith Ieremie that a man beare the yoke in his youth Lam. 3 27. That corrupt nature be corrected betimes before sinne grow strong by habite and it is a great benefite to bee accustomed to good from his youth it will both continue and bee more easie in his age having beene continually exercised in it Prov. 22 6. It will make his old age comfortable and full of blessing He that gathers in summer is a child of wisedome Prov. 10 5. He hath made his provision in the fit season shall be wise in his latter end It is a great ease in age to bee free from the heart bitings that are in remembrance of the unprofitablenesse or rebellions of the youth Iob complaines that God makes him to possesse the sinnes of his youth Iob 13 26. Sinnes pardoned and not remembered any more with God may returne with fearefull vision and make a man forget a while what he hath received from God in apprehensions of his maiestie and holinesse or in times of great afflictions or after falls into some fowle sinne that brings others to remembrance Psal. 25 7. Remember not the sinnes of my youth nor my transgressions saith David with some conscience of guiltinesse though heee had received forgivenesse hee doth not therefore mention the sinnes which hee committed when hee was a young man as not being couscious to himselfe of any new fault but with this consideration that hee began not now of late to sinne but long agoe even from his youth hee had heaped sinne upon sinne and so is bound in a greater guiltinesse Youth is an age of lusts the affections are then most boyling to Timothee a godly young man doth Paul give warning of the lusts of youth to avoid them 2 Tim. 2 22. Solomon notes youth of rebellion in sinne as if whatsoever bee said to the contrarie the young man will sowe his wilde oates Walke in the wayes of his owne heart and sight of his eyes against which hee opposeth the remembrance of the judgement to come when all must be accounted for unto God even every moment of time how it hath beene spent every idle word and the condition of the judge considered to bee bowed no way from right judgement not by feare of any for hee is Almighty nor by mercie for hee is most just not by error for hee is most wise and the many witnesses thought fellowes in sinne the conscience of the sinner opened as a booke wherein all hath beene written which hath beene dono The divells which have prevailed in temptation and then accuse requiring them of the justice of God unto punishment the judge himselfe opening his booke of eternall memorie reciting all thoughts and indevors and by a divine force reducing unto every mans memorie his workes so with marveilous celeritie all and singular bee judged at once and together and then the stabilitie of the sentence not to bee revoked for the evidence of the fact and the efficacie of the judge with the diffidence of all helpe There is no power of resisting no place of repenting no time of defending no facultie
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
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
prayer unto God when hee â—rieth shall not be heard Pro. 21 13. Whereby it appeares that it s no certaine signe neither of a good life nor of a good death that a man calls upon God unlesse hee calls upon God at all times and his prayer have the companie of true vertues 5. In few words hee shall have many curses Prov. 28 27. And that wofull one at last to have judgement without mercie Iam. 2 13. Whereas none can stand in judgement without mercie mercy tryumpheth To propound woe to them that not only releive not but oppresse the poore The Lord hath a controversie with the land because there is no mercy in it Hos. 4. but specially when it is as Solomon speakes of the mercies of the wicked that they be cruell Prov. 12 10. Amos 2 6 7. For three transgressions of Israel and for foure I will not turne to it because they sold the righteous for silver and the poore for shooes they gape over the head of the poore in the dust of the earth They lye downe upon cloathes laid to pledge by every altar Amos 5 11. And ye take from them burdens of wheat 12. I know your manifold transgressions and your mightie sins ye afflict the just ye take rewards and oppresse the poore in the gate One punishment among the rest is for this and other sinnes mortalitie that but the tenth part shall scape v. 3. The Citie which went forth by a thousand shall leave an hundred and that which went forth by an hundreth shall leave ten to the house of Israel So Amos 6 9. Because they pamper themselves excessively and none is sorie for the afflictions of Ioseph If there remaine ten men in one house they shall dye and scarce any bee left to burie the dead but some shall burne them to ashes within the house to carrie them out more easily v. 10. Amos 8 3. There shall bee many dead bodyes they shall cast them forth with sylence The cause v. 4 5 7. It may be for exhortation for them that neither oppresse nor make the eyes of the poore to faile but releive them to looke to the Rules in their giving that they give not of unjust possessions God hates briberie for a burnt offering Esay 61. God reproves wicked men for offering him a part of their robberies and oppressions thinking that therefore hee will dispence with them hee that judgeth them that share with theeves whether private men as Proverb or Iudges Esay 1 23 will not himselfe indure to bee made a partaker of their iniquitie And so for the rule of discretion and sincere intention c. Here may bee placed that which is before what is it of which almes are specially commended And if I have defrauded any man by forged cavillation or false accusation In this is noted the manner of the sinning which publicans used in their calling in receiving tribute which was to pretend in their preying upon the people and their thefts the commoditie of the common wealth and if any opposed them in their defrauding and rapine then would they impudently accuse them of wrong to themselves and the common wealth So when the Publicans comming to Iohns Baptisme asked him what they should doe hee answers require no more than that which is appointed unto you implying that the sin of their calling was to require more and calumniate such as refused The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have plaied the sycophant is thought by some to bee borrowed from the Athenians among whom hee was called syco phant that told of them that had brought Figgs out of other Countries as Attica because the Figtree was among them in great account and it was forbidden to bring Figges from other places Hereupon they began to be called sycophants that for a little mony did draw men before judgement seates for small cause and sometimes for no cause but pretended falsely accusing the innocent So Scapula on the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others thinke it to have begunne by the meanes of a Grecians servant who having brought Figgs into his house one of his servants eat them up and the master missing them inquired who had them hee that was guiltie accused his fellow that was innocent to finde it out hee made both drinke luke warme water and vomit and so the guile and false accusation of that guiltie person was discovered from thence deceivers and false accusers were called Sycophants From whence wee may see unto what impudencie in sinning for a little advantage some men come to defraud to lye and to be false accusers of men against knowledge and conscience it is noted by Salomon that some will make it but a jest to bee false witnesses to face out a matter impudently knowing that they lye falsely Prov. 19 28 A wicked witnesse mockes at judgement making no more account of right and truth of Magistrates placed for justice or of God himselfe punishing false witnesses than they doe of things to bee laught at Iesabell makes no question but to finde with ease witnesses that will impudently lye against the very life of Naboth for a reward 1 Kings 21. And governours knowing the fraud and falsehood to receive the testimony of such rakehells and proceed to sentencing of innocent Naboth to death and so sent word to Iesabel what successe her plot had tryumphing in their thoughts after their sinnefull gratifying of a wicked woman that the villanie was so freely carried The high Priests knew wel how to get men falsly to accuse our Saviour with a wet finger they would not sticke at it to set their tongues to sale for a price to helpe their friends and benefit themselves Salomon speakes of riches gotten by a deceitfull tongue Prov. 21 6. This gaine by deceit and lyes is to a naughtie heart wonderfull pleasant Prov. 10 17. The more unlawfull the better liked It is as naturall to men to lye and deceive as for nettles to grow with sowing or setting All men are lyers Psal. 116 Rom. 3. Dauid was much troubled with cruell witnesses that charged him falsly Let it admonish men to nourish tendernesse of coÌ„science shame and bashfullnesse to sinne take heede of impudencie outfacing out-looking conscience that secretly bites and barkes when they resolve to sinne 2. Take heed of inordinate desire of gaine it will make a man transgresse in great matters for a little and base price Prov. 28 21. Ezech. 13 18 For handfulls of barly and peices of bread to slay soules that should not dye and give life to soules that should not live Hate such gaine as brings the curse into the house with it it is vanitie tossed to and fro of them that seeke death Prov. 21 6. Take heâ—d of getting by false accusation by playing the Sycophant That charge which Iohn Baptist gave to the souldiers give to your selve Accuse no manfalsely Luke 3 14. It is set downe among the sinne of the latter time proceeding
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
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