more neede the light of Prophets or Apostles but by himselfe shall they see God giving a divine light into their understanding whereby they know as they are knowen Yea and in the meane time they shall have a more pure and explicate knowledge of the mysteries of Christ he will reveale himselfe to them that love him and their requests of heart framed by the spirit in them with unexpressible groanings God will not frustrate the inspirations of his owne spirit please him for they are according to his will the spirit makes them to pray as they ought which of themselves they cannot he helpes their infirmities Zâ—ccheus make haste and come downe for to day 〈◊〉 must abide at thine house This is singular grace and favour that the Lord of his owne accord bids himselfe to his house who it is like durst not presume to request him though willing to entertaine him this is above that he desired thus he vouchsafed to honour him whom hee had by his Spirit secretly working drawen to him In which we may observe that God is pleased to give above our desires many times when wee offer our selves to him Whereof we have many examples Thus happy was Zaccheus in his indevour to see Christ hee seeth him hee heares him calling him by his name as if hee were familiarly knowen and receiveth him to his house and to abide there and all of his owne accord notable humanity of the Son of God to come to him whâ—m the common sort did hate and that unrequested Abrahams request to God was that Ishmael mighty live before him and that would content him having a sonne borne to him hee subsists in him though God promised him another sonne by Sara his wise it may seeme it was more than he durst hope for though hee reject not Gods favour in the promise of a new seede but if it please him to extend his liberalitie no further but to conserve the life of Ishmael which he hath given he desires no further Concerning Ishmael God heares him and grants him not onely life but multiplication of seede to make him a great nation and his children to be of great place twelue Princes he should beget Yet would he extend his goodnes to him further as he promised Sara shall beare him a son indeed and with him his seede he would stablish his everlasting couenant Iacob in his journey to Padan Aram desired of God provision but necessary and protection in his way with a safe returne to his fathers house which he had and above his desire God made him two bands Gen. 28. 20. 21. David asked life God gave him long life even for ever and ever Psal. 21. 4. Not onely heard him when fearefull of death by the malice of his enemies hee prayed against it but granted him over and above to live till he was full of dayes nor that onely but succession in his posteritie unto eternitie of his kingdome which was accomplished in Christ who was made of the seed of David according to the flesh as God promised him by Nathan which mercie David admiring prayeth that as the Lord had said so he would doe that with his blessing it would please him to blesse his house to continue for ever before him 2 Sam. 7. Solomon asking an understanding heart to judge Gods people to discerne betweene good and bad not onely obtaines it but in an excellencie to bee singular in it so as none had before nor after him And besides that which hee asked not riches and honour so as there should not bee any of the Kings like unto him all his dayes 1 King 3. 9 12 13. The sicke of the palsie sought his health of Christ which he received and unto that the forgivenesse of his sinnes Math. 9 2 6 7. The ruler sought to Christ for his sonnes life and hee had it and with it faith in his owne and his household hearts whereby they addicted themselves to him as his Disciples under the hope of eternall life The theefe upon the Crosse prayed Christ to remember him in his Kingdome hee was heard and by a serious asseveration secured that that very day he should passe from the miserie of the crosse to the felicitie of paradise and there have fellowship with him in eternall glorie Luke 23 42 43. He is the Father of mercies 2 Cor. 1 3. As a most kind Father hee powres out manifold gifts and benefits upon men of his meere mercie and imparts unto them not light and slender but strong and abundant consolation that are his freinds as the God of all consolation He that is Lord over all is rich unto all that call upon him Rom. 10 12. Not onely abounding with riches but powring out plentifully unto those that depend upon him hee gives to all men liberally and upbraideth not Iam. 1 5. He gives even to wicked men that set their faces against heaven more than heart could wish Psal. 73 7. That their prosperous successe exceeds the conceivings of their mind as if nets were laid to catch for them while they sleepe His faithfull are more regarded than infidels In our glorifying of God therefore wee are to say with the Apostle Now unto him that is able to doe exceeding abundantly above all that we aske or thinke according to the power that worketh in us as wee find by experience in our selves be glory in the Church by Christ Iesus throughout all ages world without end Amen From hence reprove faithlesse feare damping hope upon conceit partly of our unworthinesse partly of the greatnesse of the things we aske too great for such as wee be Wee must not measure Gods wayes by mans whose wayes are as farre above ours as the heavens are the earth Esay 55 9. And yet even men give according to their greatnesse and consider what is fit for them to give rather than what is fit for the other to receive We may aske what God seeth meet for his glory to give and not onely what we feele ourselves to need but what our Father seeth that we need Math. 6 8 without doubt or feare commending our selves to his love and wisedome And this the Lord our maker requireth of us that we commend the care of our necessities to his faith and providence in termes of greatest incouragement Esay 45 11. Aske me of things to come concerning my sonnes and concerning the worke of my hands command ye me Make haste c. Whether hee would have his prompt mind knowen the gift of faith to appeare with speed or hast his owne worke the time being come Observe that when the time determined with the Lord for the manifesting of his goodnes to his people is come he is willing to doe it speedily When the people with earnest desire to heare the word followed Christ to attend upon the opportunitie hee left his meate and went to teaching and incurred among his kindred a suspicioÌ„ of
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
of Christ when they shew some signes of flexiblenesse upon making meanes to them but persist not in a tractable spirit they seeme to come part of the way by some worke of conscience within them but are soone drawne backe againe the revocation of Satan being more effectuall with them than the vocation of God it is a signe that they are not called yet according to God purpose but with a more common calling that is accompanied with that grace which proceeds from election otherwise their calling would make them blessed men Revel 19 9. Blessed are they that are called to the mariage Supper of the Lambe for confirmation of their hope therein it is commanded to bee underwritten These are the true sayings of God 2 The efficacie of grace depends not on the will of man but Gods will making his words that hee speakes spirit and life giveing his Spirit with the word so as it is quickening 2 Cor. 3 6 The letter killeth but the Spirit giveth life The letter is dead and ineffectuall in it selfe not giving any power to fulfill it and so it kills as it accuseth men of guiltinesse of unrighteousnesse and condemnes them The Spirit by the Word begets faith in the hearts of the elect whereby they possesse Christ to justification of life and regeneration and cheerefull obedience unto the doctrine delivered The Apostle instanceth in the conversion of the Corinthians which in an elegant metaphore hee compares to a letter of commendation of his Ministerie in which hee notes the subject in which that worke is received their harts a. the adjunct adhereÌ„t the Churches acknowledging it seene and read of all men 3. the principall efficient cause Christ with his Spirit 4. the instrument himselfe 2 Cox 3 3. Yee are manifestly declared to bee the Epistle of Christ ministred by us written not with â—inke but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart The whole effect is ascribed to the Spirit of Christ according to the covenant I will make you a new heart and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes Ezech. 36 26 27. If it depended on the will of man to make the grace effectuall or ineffectuall it would follow that I owe to God no more in my conversion and obedience to his word than the prayse of a power to convert but to my selfe the prayse that I actually doe convert and obey So when the Apostle saith It is not of him that willeth nor of him that runneth but of God which sheweth mercie with the like supplement the speach might be converted it is not of God shewing mercie that is altogether but of mans internall act of willing and externall of running conversing with studie and diligence Which must needs offend godly eares So when hee saith who made thee to differ from an other man It might bee answered mine owne will another man had as much given him of God as I equall helpe of grace but hee would not bring his abilitie into act which I did But this excludes all boasting that the will and the deed is onely and wholy of God who hath wrought all our workes in us Grace is opposed to the fault in us which is both actuall and habituall deformitie in the will therefore is grace both habite and act in the will it ministreth spirituall vertue it giveth an effectiue principle of supernaturall operation In summe if efficacie of grace depend on mans will then there is no other efficacie of the grace of God in the faithfull to well doing than there is of a temptation of the Divell in sinners to evill doing if as the efficacie of the temptation depends rather of the will of the sinner than of the Divell temping so efficacie of grace rather on the will of the well doer than of God exciting to good Which is against the glory of his grace which is to bee maintained in all the good hee workes in us or by us That which I am saith the Apostle I am by the grace of God I laboured more abundantly than they all yet not I but the grace of God which was in me 1 Cor. 15. 10. Hee meanes not to give only part or the principall part to the grace of God and to take the rest to himselfe onely helped by grace but by correction gives the whole effect to grace having made himselfe improperly the author of the worke What good soever wee doe it is by the direction and impulsion of the holy Ghost wee speake but when it is godly it is the Spirit of the Father which speaketh in us Wee pray but praying as wee ought it is the worke of the Spirit making requests for us according to the will of God We worke good willingly and gladly but it is God which worketh in us both to will and to doe and fulfills in us the worke of faith with power Not onely the degree and quantitie of it to bee more which is the worke of Gods power but all actions of all vertues which it workes by love our indevours are none unto good if God excite them not even when wee are in grace Hee put the care of the Corinthians in the heart of Titus and made him accept the exhortation to finish among them the same grace which hee had begun in them about their ministration to the Saints 2 Cor. 8 6 16 17. And being excited are in vaine unlesse God assist and confirme the will to produce the act it is Gods unspeakeable gift and thankes for ever bee given unto him 2 Cor. 9 15. It cannot bee explicated in words according to the dignitie of it And hee made haste and came downe This is the gracing of obedience that it is readie and without delay thus is the obedience of the faithfull commended as Abrahams in leaving his owne Countrie at Gods calling readily following him though hee knew not whither he went without serupulous inquisition no place yet designed him not knowing so much as where to lodge at night Heb. 11 8 In circumcising his family all the males the same day that God commaunded him though they were many In his early rising to goe where God appointed him to sacrifice his sonne Isaack First against the use of the faithfull who had learned to sacrifice cattell not men this was unwontted Secondly against nature to kill his owne Child his onely begotten sonne for though Ishmael was also his sonne yet First hee was abdicated out of the family of Abraham by divine commandement and so in a sort none of his child but as it were dead in account Secondly hee was not by her who in full right was his wife but by his maide abondwoman who though she be called his wife yet improperly that hee
which they take as so many records of their salvation testimonies that the Lord is their God which is their exceeding ioy Psal. 43 4. In whom they incourage themselves in all distresses 1 Sam. 30 6. The ioy of the temporizer is partly of his new knowledge of the great things of the Gospell or conceit of libertie from the fearefull effect of sinne of selfelove desiring not to perish but to dye the death of the righteous The savour of the Gospell is sweet to him and delights him but he is never perfumed as the faithfull that come out of the world unto Christ as with mirrhe and incense and all the powders of the Merchant which ascends like pillars of smoke Cant. 3 6. They differ in effects the faithfull reioycing in Christ whom they receive of God as the gift of his love unto them unto salvation love him againe for his love 1 Iohn 4 19. And receiving him as the pledge of all promises in whom they have their certaine fulfilling they trust in GOD their faith and their hope is in him 1. Pet. 1. 21. and reioycing in him as their redeemer that gave himselfe for them they are so wholy possessed of his love that they live no more to themselves but to him 2 Cor 5. 14. As the Apostle saith To me to live is Christ Philip. 1. 21. The joy of the temporizer either turnes to pride loosenesse or some perverse effect And received him ioyfully As he received Christ into his heart so into his house with chearfullnesse which may bee for our instruction to receive Christ in his members and in his servants willingly and gladly loving Christ in straungers specially being such for religion wee must use hospitalitie towards them without grudging 1 Pet. 4 9. The Apostle requires that Christians bee given to hospitalitie that they follow it Rom. 12 13. Which requires studie and diligence in exercising it Heb. 13 2 in saying Be not forgetfull to lodge strangers it implies a mindfullnesse of the dutie so as not to become more remisse in the accustoming a mans selfe to it 1. Though this be sometimes a part of magnificence and is the worke of rich men yet it is most a fruit of love and mercie which is to bee done with cheerefullnesse Rom. 12 8. 2. Christ is received in the least of his brethren and counts it done to him Math. 25 35. I was a stranger and yee tooke mee in verse 40. In as much as yee did to one of the least of these my brethren ye have done it to me 3. Cheerefullnesse in their intertainement rejoyceth their hearts quiets their affections Philem. 7. The bowels of the Saints are refreshed by the brother when they are in feare either to want or to bee cast upon unbeleevers or sadly suspect they shall bee counted a burden and find such fellowshipe of the Spirit such compassion and mercie the comfort of the love they perceive and voluntary subjection to the Gospell of God doth refresh them greatly which love they make knowen before the Churches 3 Iohn 6. As he that eates the meat of him that hath an evill eye though hee bid him eate and drinke yet because his heart is not with him hath no pleasure in his sweet morsels but is more greived at his churlishnesse than comforted with his provision God rewards this cheerefull harbouring of his servants in this world and that which is to come as Abraham Lot the widow of Sarephath 1 King 17 16 23. The Shunamite 2 King 4 Thus hee promiseth if thou bring the poore that are cast out into thine house the glory of the Lord shall bee thy reward to bring them in is more than to take them in upon intreatie Esay 58 7. The smallest gift given of love a cuppe of water of cold water to the least of those that belong to Christ to a Disciple in that name shall bee rewarded Marke 9 41. Which is not simply affirmed but with an asseveration for more assurance and this excellent vertue of hospitalitie hath greater promises according to the qualitie of persons which in Christian love received are intreated respectively for their calling and cause for which they are strangers There being danger in receiving them that are cast out for religion as if they were rebels Act. 17 6 7 it is likely the greater daunger may bee in receiving the teachers therfore our Saviour gives the greater incouragement saying hee that receiveth a Prophet in the name of a Prophet shall have a Prophets reward to receive him in the name of a Prophet is to receive him as a Prophet and because hee is one so honouring Christ in his servants and specially in them that are specially neere him in place and imployed about his kingdome not only shall hee receive a Prophets reward actively that which the Prophet gives as the knowledge of the truth the opening of secrets of Gods kingdome but passively the reward which God gives with respect to the dignitie of the person on whom the benefit is conferred or as a furtherer of the Prophets worke a helpe to the truth which hee preacheth giving such reward as hee gives the Prophet as if hee had the office of the Prophet and executed it as 1 Sam. 30. 24 As his part is that goeth downe to the battell so shall his part bee that tarieth by the stuffe It serves to reprove the hartlesnesse of Christians to to this duty of receiving CHRIST to their houses in such as perteine to him some as above other men they exclude them from their love so from their dwelling no lovers at all of them that are good some of feare to bee persecuted with them because iniquitie shall abound the love of many shall waxe cold so held with corrupt selfe love that they dare not helpe Christians in their trouble least they should be counted like them this is in a degree to forsake the cause of Christ and to bee ashamed of him They had neede bee prayed for as the Apostle forsaken in his first answering at Rome prayeth for them that failed him God preserveth some in safetie when others are in trouble that the one may succour the other Pov 24 12. If thou say behold we knew not of it shall not hee who pondereth the hearts understand it and hee who preserveth thy soule doth not he know it c. To move to this dutie it may helpe that wee have examples commended of the practise of it Gaius the hoste of Paul and of the whole Church Rom. 16 23. This is a singular commendation that he received Christians comming from every place to his house and table Phebe he gives a great prayse of for her hospitalitie to him and many other and in thankefullnesse requires the Saints at Rome to assist her in whatsoever businesse she hath neede of them as a thing becomming them Rom. 16 2. It is the praise of Lidia that she constrained Paul and Silas to tarry in her house and of
because he knew not as he thought what manner of woman it was To suffer as evill doers even for workes of grace is incident to gracious men 2 Tim. 1 12. Davids enemies were moved against him because hee followed goodnesse onely hurt him for that cause that hee would live godly Psal. 38 20. His benefits towards them could not overcome their malice but they requited him with injurie The Apostle puts the case Who is hee that will harme you if yee bee followers of that which is good 1 Pet. 3 13. Hee that studies beneficence and bestowes himselfe in demeriting others one would thinke should soâ—â—en iron minds and Experience teacheth that they that governe their tongue love peace hurt none but apply themselves to doe good to all as they can are lesse obnoxious to the injuries of wicked men but when the quarrell is religion then humanitie is laid aside they that will live according to the doctrin of Christ godly shal suffer for righteousnes Not onely evill men that are murmurers of destinate malice but even good men of some weaknesse either in judgement as they of the circumcision that contended with Peter about his carying the Gospell to the Gentiles and eating with them or of some envy may mislike some good actions as Iosuah misliked and would have had it forbidden that Eldâ—d and Medad prophecied in the Host Numb 11 28 29. It may bee that some man of an evill mind may grudge at a good worke under a faire pretence and deceive some well meaning men and leade them into some murmuring As is thought of Iudas out of covetousnesse grudging at the cost in the oyntment powred upon Christ as wast which might have helped many poore people if it had beene fold and given to them that others of the Disciples were so drawen to mislike it and murmure Marke 14 4 5. Math. 26 with Iohn 12 5 8. Some murmurers are said to speake evill of things they know not a madde boldnesse not fearing to condemne things that exceed their capacitie It is of prostitute ignorance arising of an evill disposition to shew some pride and petulancie to speake evill of things they understand not assenting to the conclusion without knowledge of the true cause In doing our dutie wee must be content with Gods approbation it is enough that we are allowed of God though wee desire also to manifest our selves in the consciences of men our resolution must bee to shew our selves the servants of Christ in good and in evill report when men speake well of us and when they dispraise us wee have one Lord to whom wee stand or fall if we doe of faith what wee doe particular and vniversall we please God and have a good conscience and the fruit of our righteousnesse is peace the effect thereof quietnesse and assurance for ever Esay 32 17. Neither shunne nor cease to doe good though men of ignorance or ill affection be offended We must labour to bee without offence not onely to give none but to take none to make us weake fall or goe backe Two things helpe to this light and love He that loveth his brother abideth in the light and there is none occasion of stumbling in him 1 Iohn 2 10. To love ones brother is to bee of a mind well affected towards him shewing it in benevolence and beneficence according to his power and that for Christs sake which ariseth of the light of faith In whose mind the true light Christ apprehended by faith doth shine the Law concerning brotherly love is written in his heart by the Spirit which is a testimonie not onely of his being but abiding in the light persevering in it And this light and knowledge of Gods Commandements so guides him that hee goeth on his journey to heaven which he hath undertaken with expedition without offence or hinderance and love in his heart carries him with respect to the whole law that the Apostle saith hee that loveth another hath fulfilled the Law whatsoever CommandemeÌ„t there is it is comprehended in this saying namely Thou shalt love thy neighbour as thy selfe Love worketh no ill to his neighbour Rom. 13 8 9 10. Charitie behaves not it selfe unseemely seeketh not her owne thinketh not evill c. 1 Cor. 13 5. And it is to bee observed that hee doth not say there is no scandall to him but there is no scandall in him Though many scandalls are offered of the world to him that loves his brother none peirceth into his mind or is so in his mind whereby hee is hindred from leading his life freindly and peaceably with his neighbour Hee so farre offends not and is not offended as hee hath light abiding in him and walkes in it but because hee is but in part taken out of the darkenesse and his love is not perfect therefore in respect of the remainder of ignorance and selfelove unsanctified hee offends and takes offence stumbles in many things but as his knowledge increaseth and his holy love so hee is more pure and without offence for which the Apostle praied for the Philippians that their love might abound still more and more in knowledge and in all judgement that they might bee sincere and without offence till the day of Christ that they might hold on a constant course in their purifie without stumbling this is one great part of their felicitie that love Gods Law nothing shall offend them Psal. 119 165. Most great tranquilitie and true securitie That he was gone to be a guest with one that is a sinner This is that which offends them his fellowship with a sinner It is to bee inquired 1. who is a sinner or in their account such 2. whether it bee a sinne to have fellowship with them A sinner in their account was one of prostituted wickednesse living and taken in notorious and manifest sinnes for which they were excommunicate out of the Synagogue and the Scripture saith some thing to this purpose in degrees of sinnes it seemes more to bee a sinner than to bee ungodly 1 Tim. 1 9. 1 Pet. 4 18. Where shall the ungodly and the sinner appeare Psal. 1 1. Blessed is the man that hath not walked in the counsell of the ungodly nor stood in the way of sinners of the Sodomits it is said they were sinners before the Lord exceedingly Gen. 13 13. They feared not in the sight of the Lord and before his face to designe any wickednesse though never so vile therefore they that sinne with impudencie are said to declare their sinnes like Sodome Esay 3 9. So they began to bee called sinners which fell not of ignorance or weakenesse but did evill of destinate malice without all reverence of God 2. Who offended not in some lesser error or fault but lived in hainous wickednesses 3. Who fell not once into such sinne but by frequent acts acquired an habite exercised in evill it was as their certaine kind of life 4. When they committed their sinnes not in secret
things chaunging may supply our wants as Solomon saith thou knowest not what evill shall be upon the earth it may bee thy case to want and his whom thou hast relieved to bee of abililitie to releive thee Eccles. 11 2. A Third rule There must bee sincere intention in giving that wee doe nothing of ambition but purely respect God to please him and count it enough that wee have him the witnes of our heart this is set out by a metaphoricall speech Let not thy left hand know what thy right hand doth do it so uprightly as if the left hand which is joyned in the worke many times with the right had eyes and could see wee should hide from it what we doe It is not blamed that our almes bee seene but that wee would have them knowne no nor to will to have them knowne if it bee not for getting mans praise if it be willing for Gods glory it is that which Christ willeth Math. 5 16. That men may see your good workes and gloxifie your Father which is in heaven That they may esteeme y e heavenly doctrin be converted to the faith prayse the Lord Otherwise a man must take no notice what hee hath given how much to whom how often lest hee be lifted up in pride and preferre himselfe to other men The Apostle gives the rule Rom. 12 8. Hee that giveth let him do it with simplicitie with ingenuitie like a faithfull man as Paul saith of Philemon It must bee done to Christ in his to the name of God Heb. 6. 10. A Fourth rule A right principle it requires it must bee out of compassion and that not naturall but sanctified by the holy Ghost an act of supernaturall love moved by the love of God to us the love of Christ possessing us 1 Iohn 3 17. Who so hath this worlds goods and seeth his brother have need and shuts up his compassion from him how dwelleth the love of God in him There is no beneficence pleaseth God but that which proceeds from compassion or bowels of mercie and that also from the love of Christ who laid downe his life for us that in case we should lay downe our life for our brethren to declare our love how much more impart of our substance to his need Though in giving wee alwayes consider not this yet it must bee an act of that grace of liberalitie whereby wee are so disposed and inclined to this as wee devise of liberall things So wee are commaunded to powre out our soules to the hungrie Esay 58. A Fift rule It must bee done in faith both that the worke of this kind is such as pleaseth God Heb. 13 16. It is given as a motive for with such sacrifices God is well pleased 2. And that God accepts our persons and will receive an offering at our hands 1 Pet. 2 5 Revel 8 4. And of the promise that wee shall not lose our reward Heb. 11 6. He that comes to God must beleeve that God is a rewarder of all that seeke him diligently A Sixt rule That it bee done in humilitie to the glory of the Lord honouring him with our substance acknowledging him to bee the owner of all that we have 1 Chron. 29 9. Thankefull to him that hee hath made us givers which is a more blessed thing than to receive and for that hee gives us an heart to be willing praying to keepe it in our hearts that of our selves are soone weary of welldoing Que. What specially commends almes If the question bee what specially commends almes it may bee answered it is commended in diverse considerations other things being agreeable Bountie when a man giveth more large almes halfe my goods this is commended in Dorcas fullnesse of good workes and almes deed Acts 9 36 39. The widowes shewed forth the coates and garments that she had made while she was with them Act. 10. 2. Cornelius is praysed for his much almes to the people A second thing that commends almes is the grace of the person it is joyned with the almes of Cornelius in his commendation that hee was a devout man one that feared God with all his household that prayed God continually and fasted in summe that hee excelled in vertues The Macedonians are commended as for their liberalitie and that rich out of extreame povertie so for the abounding of their joy in much afflictions and for giving themselves to God and the Apostles by the will of God 2 Cor. 8. Notes of pietie exceeding the Apostles expectation Hee lookt for such an affection as is common to Christians they went beyond it Without this grace of the person quantitie commends little before God hee may bee nothing profited if hee give all away A third thing commending almes is promptnesse and feruour of actuall will as the widdow is praysed in offering her two mites all her living before them that offered more for proportion Arithemeticall than she but in proportion Geometricall offered more than they because all she had willing if she had beene as able to have offered more than they offered And this in comparison with the other two seemes to commend the almes for greatnesse Thus the willingnesse of the Macedonians is made exemplary in the forwardnesse of their will I speake because of the forwardnesse of others If there bee first a willing mind God loveth a cherefull giver Liberalitas non cumulâ— patrimonij sed largitatis affectu definitur Amb de viduis Which reproves the covetous and illiberall that give not of their goods to the poore 1. They obtaine a name of niggard even from Gods people they want both their good opinion and their good report Esay 32 34. Gods people being taught of God shall with simplicitie and plainenesse speake that they truly understand they no more speake honourably of the wicked man in his wicked way they shall call things as they bee a niggard shall no more bee called liberall 2. They have a sinne sticking to them which is reckoned among the sinnes of unrighteousnesse wherewith they were filled whom God gave up to a reprobate sense Rom. 1 30. Mercilesse one of Sodoms sinnes Ezek. 16. 3. They are under a fearefull sentence for diverse judgements 1. Comming to povertie Prover 11. 24. He that spares more than is meet surely commeth to povertie 2. In his distresse to have hearts shut against him that hee shall find little or no helpe let none have pittie on him on his fatherlesse Children because hee remembred not to shew mercie Pâ—al 109 12 16. With what measure yee mete shall men mete to you againe Luke 6 38. Solomon exhorts to liberalitie because wee know not what evill may fall out upon the earth Eccles. 11 2. If wee come into distresse others may bee hard to us as wee have beene God payeth men home many times in the like as they have done to others as in other things Iob. 31 9 10. Eccles. 7 23 24. Prov. 24 10 11 12. 4. His
will is not converted unto God Goodnesse is rather of the will than act and so actions generally Davids will to build Gods house was accepted Herods will to kill Christ made him a murderer though he did not in act follow his will to execution Luk. 13 Herod will kill thee He cannot A prophet cannot perish out of Ierusalem Zaccheus his will was turned so as to suspect where hee knew not hee had sinned with order for satisfaction repentance will not suffer unknowne sinne but desires to have the man cleane from secret sinnes The harlot is delivered of her great belly the act is ceased the whorehunter breakes off the filthy lucre unhonest gaine is in the chest the treasures of wickednesse in the house of the wicked and the act of unjust getting is ceased the drunkennesse of the drunkard is slept out hee for shame ceaseth to doe as hee hath done and so of other sinners Sinne remaines and hath an existence till the will bee turned to all the Law of God and the sinner remaines separated from God as well after the act as in the act after sin there remains a staine which is not onely a defacing of former beautie of the soule but an actuall ordination to sinne and disabilitie to that which is good and pure The will is quiet and rests in separation from God even after the act ceased and is still in sinne Sinne is in one either by act or guilt action either inward or outward inward in the will guilt remaines though the deed cease till the will bee on Gods side as legally he that toucht any thing uncleane he was uncleane till hee was washt not onely in the act of touching but after So in sinne the soule remaines uncleane as it was in the act it is as farre from God by dissimilitude which is in life and cleannesse of it as it was in the act Lomb. Sent. lib. 4. dist 18 lit 1. I restore Restitution of goods evill gotten is a fruit of true repentance commaunded Numb 5 6 7 8 either to the partie his kindred or if none of them can be found to the Priest Lâ—v. 5 15 16. If any man transgresse through ignorance by taking away things consecrated to the Lord hee shall restore that wherein hee hath offended and shall put the fist part more thereto and give it to the Priest c. As in tithes offerings vowes when a man by flattering himselfe becomes ignorant of his dutie it is put as a condition without which the wrong is not forgiven but restitution made and repentance testified in walking in all the statutes of life without committing iniquitie life is assured Michah when hee heard his mothers curse against him that had stollen her eleven hundred shekles of silver consesseth his theft and restores the silver His fingers were false but his heart was tender conscience will hold some from facing sinne whom it restraines not from committing it Iudges 17. Samuel offereth restitution to any that charge him to have taken bribes of them to hire him to doe justice 1 Sam. 12 3. Behold here I am Beare record of mee before the Lord and before his Annointed whose oxe whose asse have I taken whom have I wronged or whom have I hurt or of whose hand have I received any bribe to blind mine eyes therewith and I will restore it you The Prophets cry out against the keeping of goods gotten by rapine and fraud in mens houses Ier. 5 27 As a cage is full of birds so is their house full of deceit that is of prey gotten by ill meanes whereby they are become great and waxen rich Michah 6 10. Are yet the treasures of wickednesse in the house of the wicked How can your sinnes bee pardoned when you repent not but keepe still your evill gotten goods treasures heaped up by wickednesse whereas the law commaunds restitution of such to the owners Restitution is an act of speciall justice whereby a man is possessed of that 〈◊〉 is his owne When the Apostle saith owe nothing to any man but love he intends that wee should give to every man his due A man that knoweth this doctrine of restitution and against his light and conscience keeps goods wrongfully cannot justifie his repentance either in the sight of God or his owne soule unlesse he have spent all and cannot make restitution then his will and love of the dutie will be accepted 2 Cor. 8 If there be first a willing minde it is accepted according to that a man hath God requireth not of him that is willing what hee hath not Master Bradford that holy man and martire hearing a Sermon of Master Latimers wherein restitution was urged was strucke in the heart for one dash of a pen which hee had made without the knowledge of his Master and could never bee quiet till by the advice of Master Latimer restitution was made for which he did willingly forgoe all the private and certaine patrimony which hee had on earth The sinne is not remitted unlesse the value taken away bee restored repentance is but fained Levit. 6 5 God required that in that day in which a man sought the forgivenesse of with-holding from a man that which was his or robbed of him hee should restore it I 〈…〉 d as though hee sought not reconciliation with God yet when his conscience was opened to see his sinne in the uglinesse of it abhorred the unjust gaine of his sinne and carried it backe to the Priests of whom hee had it and whether they would or no left it among them The theeft remaines so long as the unjust gaine is kept willingly and no thiefe enters into the kingdome of God As it was with Iudas so proves it many times with other men their covetousnesse doth them no good they desire that which when they have their conscience dare not use there is more desolation than consolation in it What if restitution imply some worldly daunger or disgrace That which was unjustly taken may bee sent by another and his name concealed hee that is of a faithfull heart concealeth secrets It may bee for exhortation to move men to bee content with honest and just gaine though they grow not so rich as others that are not so straightened in their conscience A little with the feare of the Lord is better than great treasure and trouble therewith Prov. 15 16. It is both more profitâ—ble for their riches are precious Prov. 12 27. A little boxe full of pearles is more precious than a house full of straw God blesseth it and makes it serve for use more hee maintaines it and so it is more stable Psal. 37 16 17 Prov. 16. 8. Fourefold The quantitie of fourefold declares his just will The law required not in all cases so much Exod 22 3 Hee should make full restitution Levit. 5 v. 4. If the theeft bee found with him alone hee shall restore the double in a matter of trespasse or any lost
disquieting the heart Esay 51 12 Who art thou that thou shouldest feare c. Marke 4 40. 3 It where great injurie to God a hatefull unthankefullnesse to be carelesse of receiving such mercie or stirring up our selves to get it when wee know God giveth it Esay 56 2. 1 Iohn 5 9 10. Iohn 14 11 Beleeve mee at least beleeve mee for the worke sake I am bound to beleeve God testifying to my heart that I am in grace and to rest in his testimony not to neglect it I am more bound when by his workes hee proves his authoritie to commaund me My sinne is greater if I doe not Iohn 15 Else they should not have had sinne Workes within are great witnesses 3. It is expedient it is of great profit to a man to know that hee is in grace 1. To justifie the ministerie under which hee hath gotten life 2 Cor. 3 2. 2 Cor. 5 11 and 13 5. 2 To worke love to God for love knowne 1 Iohn 4 10 16. 3. To doe God free service without servile feare as our dutie is Psal. 2. With feare that hath rejoycing in assurance of his favour and so without feare Luke 1 74. For inforcements by love to give our selves to God Rom. 6. Rom. 12 1. To dye to our selves 2 Cor. 5. Gal. 6. whereby I am crucified to the world and the world to me By Christ. 4. For sufferings for Christ knowing what his sufferings for us hath made us to bee possessed or in hope of after wee suffered a little Rom. 5. Heb. 10 34. 5. For putting on graces meet for such as are so much above others bound to God and therefore to doe as becomes them Exhortations have their ground from hence that they are and know themselves to bee in such a state Coloss. 3 12. 1 Thess. 5 8. 4. It is granted to most of them that are in grace to all before their spirit bee called for to returne to him that gave it to know that they shall bee saved The sending of the Angels to bring them to heaven implies some certificate of it from God to their soules as at Christs comming the just know their sentence and are filled with joy at the immediate signes of the judges comming before they heare it Iohn writes generally signes to know that wee have eternall life 1 Iohn 5. It may provoke such as know not yet their gracious estate to seeke and wait till God come to them and manifest himselfe as Christs promise is to them that love him Iohn 14 21. God denying this knowledge supplyeth it by giving other grace for good to his though hee shew himselfe an enemie to trust in him against sense to give him glory of truth in that hee hath said and done He brings forth the grace of esteeming and desiring the knowledge of his love by deferring the sense of it This day Who knowes what a day may bring forth Conversion though an admirable worke a supernaturall change yet is it quickly done when God will put forth his power unto it This day As Christ our Saviour bare witnesse of the grace of Zacheus and the day in which hee received it so wee are in a speciall sort as wee can take notice to Gods prayse both of our grace and the time when it pleased God to come to us with salvation or any speciall good God appointed dayes of remembrance of his benefits three times in a yeare which hee called his feasts Levit. 23. He is pleased to make some dayes memorable by soâ—e speciall worke in them That they are singularly dayes that the Lord hath made as in the creation God would have his workes distinctly set downe upon such a day such things made that wee might more distinctly meditate them to his glory Gen. 1. So he would set certaine dayes to the delivering or conferring some speciall good upon his Church and keepe his day without fayling and such a day was to bee remembred for ever Exod. 12 41 42. and 13 3 9. Psal. 118 24. The day in which God set David in his kingdome and delivered his Church hee calls a day that the Lord hath made wherein they will rejoyce and bee glad The scripture makes mention of evill dayes and good dayes evill when the Divell in a speciall sort is permitted ordered to tempt Gods servants either with inward or outward darting at them to wound them if hee can to kill them flesh and soule Daungerous and fearefull to the weake servant of God but hee armed with the whole armour of God and resisting in the Lords might standing with victory it is a day to bee remembred as that Father confesseth there was opportunitie there wanted temptation there was temptation there wanted opportunitie there was both opportunitie and temptation and the Lord delivered mee Such dayes are to bee remembred to Gods prayse There be dayes set by the enemies of Gods Church sometime to destroy and root it out that their names be no more in remembrance the Lord discovers their lot and their plot and turnes all upon their owne head that the net hath catcht themselves they fall into the pit they digged the wicked is snared in the worke of his owne hands the followeth Higgaion Selah A double noting Psal 9. as greately to bee meditated As in that particular betweene Haman the Iewes adversarie and Mâ—rdechai and the people the day determined for their destroying utterly was turned unto a day of their deliverance and destruction of their adversaries by that God who turnes kings hearts which way he will as men turne the course of rivers and streames Ester 8. 17. It may warrant and incourage unto the keeping of some dayes in a speciall thankefullnesse to the Lord for some speciall benefits received thereon As Herod kept his birth day without blame but by the abuse They kept the feast of the dedication of the Temple at which our Saviour was as it seemes Iohn 10 22 23. with approbation The Sabboth wee keepe seemeth therefore to bee chaunged from that seventh which was for remembrance of finishing Gods worke increation to our seventh in remembrance of restoring of all things by Iesus Christ and is therefore called the Lords day Revel 1. Not onely as author of our keeping that day but referred to the remembrance of his worke Mordecai by decree established the keeping of the memorie of the Iewes deliverance every yeare two set dayes together the 14 and 15. of the Moneth Adar 〈…〉 ster 9 21 22. If dayes of deliverance and birth and benefits specially concerning our temporall life bee so warrantably observed and remembred then dayes of our spirituall eternal deliveraÌ„ce new birth unto a life that lasts for ever much more Alwayes ought wee to be thankefull but specially remembring the day in which salvation came to us if men and women keepe their wedding day yearely why not the day of their espousing to Christ The Apostle reproves such observation of dayes as
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