Israels Prayer in Time of Trouble, Sermon 6

Israels Prayer in Time of Trouble · Sermon 6

p. 61THE SIXTH SERMON

HOSEA Chap. 14. ver. 8.

Ephraim shall say, what have I to doe any mor with Idols? I have heard him, and observed him, I am like a green firre-tree, from me is thy fruit found.

§ 1.THe Conversion of Israel unto God in their trouble, was accompanied with a Petition and a Covenant. A Petition imploring mercy and grace from God, and a Covenant promising thanksgivings and obedience unto him. And God is pleased in his Answer to have a distinct respect unto both these; for whereas they petition first for pardon, that God would take away all iniquity, he promiseth to heale their backslidings and to love them freely; and whereas they pray for blessings, receive us into favour, doe us good, God likewise maketh promises of that in great variety, expressed by the severall metaphors of fertility, answering p. 62to the name and blessings promised formerly unto Ephraim. And all this we have handled out of the four preceding verses.

Now in this 8th verse, God is pleased not only graciously to accept, but further to put to his seale, and to confirme the Covenant which they make, promising that by the assistance of his spirit they should bee enabled to doe what they had undertaken. This is the greatest ground of confidence that wee can have to binde our selves in holy Covenants unto God, even the promise of his strength and assistance enabling us to keep Covenant with him. Therefore when David had said, I have sworne and will performe it, that I will keepe thy righteous Iudgements, it followes a little after, Accept I beseech thee the free-will offerings of my mouth O Lord, and teach me thy judgements, Psal. 119.106, 108. David was confident that God would not onelyonly accept his Covenant, but teach him how to keep it, and that made him the more confident to binde himselfe by it.

In the Originall, the words are onelyonly thus, Ephraim, What have I to doe any more with Idols? which therefore some would have to be the words of God spoken unto Ephraim. But there is nothing more usuall in Scripture then an ellipsis of the verb; and we finde this very verb omitted, and yet necessary to be supplyed, Esay 5.9. and in this place the Chaldee paraphrast, and from him the best interpreters,Solom. Glassius Grammar. Sacr. pag. 3… c. 654. with our Translators, have supplyed it thus, Ephraim shall say: and so it is Gods confirmation of the promise which penitent Ephraim had p. 63made, and his undertaking for him, that he should indeed be enabled to performe his Covenant.

What have I to doe any more wi…h Idols? Gloss. Rhetori. Sacra. Tract. 2. cap. 5.] It is Interrogatio cum Indignatione, an Interrogation not onelyonly importing a negative, I will not any more have to doe with them, but also a vehement detestation of them, and indignation against them, as that of David to Abishai, 2 Sam. 16.10. and that of Elisha to Iehoram, 2 Reg. 3.13. and that of the Devill to Christ, Matth. 8.29.

With Idols.] The Originall word signifieth likewise sorrows and griefe of minde, a fit word to expresse their sinne and repentance. What have we to doe with these Idols and sorrows any more? They can produce no good, they can heare no prayers, they can work no deliverance, they can bring nothing but evill and anguish to us, and therefore we will not follow or seek unto them any more. Here then is a solemne detestation as of all their other sinnes, so of that especially which had most dishonoured God, most wounded their own consciences, and procured most sorrow unto themselves, with Gods confirmation of it.

Then next, follow severall promises of speciall mercies: 1. Of hearing and answering their prayers; I have heard or answered him, or as others render it, I will beare him. 2. Of fatherly care and providence over them. I have observed him, or fixed mine eyes upon him. I have strictly considered his condition, that I might proportion my mercies p. 64thereunto. It is a symbole, first, of vigilant care and most intent and sollicitous inspection and providence. The eye of the Lord is upon them that feare him, upon them that hope in his mercy, to deliver their soule from death, and to keep them alive in famine, Psal. 13.18, 19. Secondly, of direction and counsell, I will instruct thee, and teach thee in the way that thou shalt goe. I will guide or counsell thee with mine eye, Psal. 32.8. Thirdly, of honour and exaltation: He withdraweth not his eyes from the righteous, but with Kings are they on the throne; yea, he doth establish them for ever, and they are exalted, Iob 36.7. Lastly, it is an expression of hearing prayers; God is said to have his eye open unto the supplication of his servants to hearken unto them in all that they call upon him for, 1 King. 8.52. and the eyes of the Lord are upon the righteous, and his eare open unto their cry▪ Psal. 34.15. The Church had before professed her selfe to bee an Orphan, that stood in need of tuition and protection: and here God promiseth to cast his eye, and to place his affection upon her, to look to her, to be her Tutor and guardian, to govern her with his speciall providence and wisedome, to take notice of her wants, and supply them; to take notice of her desires and fulfill them; to take notice of her condition, and accordingly in all respects to provide for her. 3. Of refreshment from the heat and violence of temptations or any kinde of afflictions, by the Metaphor of a firre tree which being ever green, and casting forth a large shade, doth afford much comfort and reviving to the p. 65weary travellour, 4. Because the firre-tree though comfortable in regard of the shade, is yet unfruitfull; therefore he further promiseth to be a roote of blessings, and all kinde of spirituall graces unto them, From me is thy fruit found; that is, from me is, or shall be thy fruit, as Mal. 2.6▪ 1 Pet. 2.22. Zeph. 3.13. though the word found may here seem to imply and direct unto, an inquiry after the foundation and originall of the fruit here mentioned. Though all thy fruit of good works and new obedience may seeme to proceed from thy selfe and to bee thine owne, yet if thou be carefull to inquire after the root of them,Certum est nos velle cum volumus; sed ille facit ut velimus. Certum est nos facere cum facimus, sed ille facit ut faciamus. Aug. thou wilt finde, that they come from us, though they grow upon thee, and that thou bringest them forth only by the help, supply and vigour of my grace bestowed on thee: Thou dost them, but the power and strength whereby thou doest them proceeds from me.

These words then are the summe of Gods answer, which he makes unto the Covenant of his people.Sect. 2. They return the calves of their lips,Ipse sacit ut illi faciant quae praecepit: illi non faciunt ut ipse faciat quod promisit. de praedestin. sanct. cap. 10. God heares and accepts them: They renounce carnall confidenec, in men, in horses, in Idols; and when they look off, and turne away from these, then God looketh upon them with a fatherly eye of care, providence, councell, and protection, I have observed him. They will not say any more to the work of their hands, yee are our God…, nor any longer make lies their refuge; and God enables them to do as they have said and affordeth comfort and refreshment unto them as the shade of a firre-tree unto a weary travellor. p. 66Lastly they believe and acknowledge that when they are fatherlesse and destitute of all help, there is mercy in God to comfort and provide for them; and this God makes good too. Mercy of protection; I am as a green firre-tree; and mercy of bounty and benediction; from me is thy fruit found; by the one defending them against their feares, by the other enabling them unto their duties. Thus God doth enlarge and proportion his mercy to the uttermost extent of Israels prayer or promise, and when they have no help or comfort out of him, he himselfe becomes All in All unto them, making a thorough compensation for every thing which they part with for his sake, and causing them to finde in him alone all that comfort, and satisfaction to their desires, which in vaine they sought for in other things.

The parts are these two generals: First, Gods promise enabling Israel to perform theirs: Ephraim shall say, What have I to doe any more with Idols? Secondly, Gods speciall regard to their prayers, I have heard him; To their persons, and observed him: illustrated by two Metaphors, the one importing protection and defence. I am as a green firee-tree; the other, grace & benediction; from me is thy fruit found.

Ephraim shall say] This is Gods speech and promise,§ 3 setting to his seale and gracious ratification to the Covenant that Israel made, ver. 2.3. without the which it would have been null and evanid: for as man by believing, setteth to his seal to the truth of God, Ioh. 3.33. so God by assisting setteth to his seal to the purpose of man: but with this great p. 67difference; mans seal is but a subscription and confession of that which was firm before; for all Gods promises are Yea and Amen, and faith doth not put certainty into the promise of God, Rom. 3.3.4. 2 Tim. 2.13. but into the heart of man concerning the promises, Rom. 4.16, 2 Tim. 1.12. But Gods seale is a confirmation and making efficacious the promise of man, which otherwise would vanish into a lie; all our sufficiency is from him, we can neither will, nor doe any thing further then we receive from him both to will and to doe. Pharoah made promise after promise, and brake them as fast, Exod. 8.8.28.9.28. Israel makes ptomises one while, and quickly starts aside like a deceitfull bow, as Ice which melts in the day, and hardens againe in the night, Psal. 78.34, 38. Ier. 34.15.16. to day they will, and to morrow they will not againe; they repent to day, and to morrow they repent of their repenting; like the sluggard in his bed, that puts out his arme to rise, and then puls it in again. So unstable and impotent is man in all his resolutions, till God say Amen to what he purposeth and establisheth the heart by his own grace, Heb. 13.9. When the waters stood as a wall on the right hand and on the left of Israel as they passed through the red Sea, this was a work of Gods own power; for water is unstable and cannot keep together by its own strength, nor be contained within any bounds of its own. So great a work is it to see the mutable wills and resolutions of men kept close to any pious and holy purposes.

The point wee learn from hen… is this,§ 4 That p. 68our conversion and amendment of life is not sufficiently provided for by any band, obligation, or Covenant of our own, whereby we solemnly promise and undertake it, except God bee pleased by his free grace to establish and enable the heart unto the performance of it: or thus, A penitent mans conversion and Covenant of new obedience hath its firmnesse in the promise and free grace of God. Israel here in the confidence of Gods mercy prayes for pardon and blessings; and in the confidence of his grace, maketh promise of Reformation and amendment of life; but all this is but like a written instrument or indenture, which is invalid and of no effect, till the parties concerned have mutually sealed and set to their hands. Till God be pleased to promise us that wee shall doe that, which wee have promised unto him, and doe as it were make our own Covenants for us, all will prove too weak and vanishing to continue. The grace of God unto the purposes of men is like graine to colours died, or like oyle to colours in a Table or Picture, which makes them hold fresh and not fade away.

There is a necessary and indissolvable dependence of all second causes upon the first, without whose influence and concurrence they neither live, nor move, nor have, or continue in their Being, Acts 17.28. Heb. 1.3. He who is first of causes and last of ends, doth use and direct the necessary, voluntary, contingent motions and activities of all second causes unto whatsoever ends hee himselfe is pleased to preordaine. And this the naturall and p. 69necessary concatenation of things doth require that that which is the absolutest, supremest, first, and most independent will, wisdome, and power of all others, should govern, order and direct all other wills, powers, and wisedomes, that are subordinate to, and inferiour under it, unto whatsoever uses and purposes he who hath the absolute Dominion and Soveraignty over all, is pleased to appoint. It cannot be other then a marvellous diminution unto the greatnesse of God, and a too low esteeme of the absolutenesse of that Majesty which belongs unto him, to make any Counsels, Decrees, Purposes of his to receive their ultimate forme and stampe from the previous and intercurrent causalities or conditions of the creature. This I have alwayes looked on as the principall cause of those dangerous errors concerning grace, free-will, and the decrees of God, wherewith the Churches of Christ have been so miserably in the former ages, and in this of ours, exercised by the subtlety of Satan, and by the pride of corrupt minded men; namely, the too low and narrow thoughts and conceptions which men have framed to themselves of God, Vid. Aug. Encl irid. ad Laurent. c. 95.96.97.98.the not acquiescing in his Soveraign Dominion and absolute Power of disposing all things which hee made, unto whatsoever uses himselfe pleaseth: into which I am sure the holy Scripture doth resolve all, Matth. 11. 25.26. Rom. 9.18.21.11.33, 36. Eph. 1.5.9.11. Psal. 135.6.

Even in the sinfull actions of men,Sect. 5. Gods influence and providence hath a particular hand. p. 70As actions, his influence; as sinfull, his providence. His influence to the naturall motion and substance of the action, though not to the wickednesse of it; for this standeth not in Being or perfection (else the fountaine of Being and perfection must needs be the first cause of it) but in defect and privation of perfection. As when a hand draweth a line by a crooked rule, the line is from the hand, but the crookednesse of it is from the rule: or, as when a man goeth lamely, the motion as motion is from the naturall faculty, but the lamenesse of the motion is from the defect and vitiousnesse of the faculty. A swearer could not speak an oath, nor a murtherer reach out his hand to strike a blow, but by the force of those naturall faculties which in and from God, have all their Being and working. But that these naturall motions are by profanesse or malice directed unto ends morally wicked, this proceedeth from the vitiosity and defect which is in the second cause making use of Gods gifts unto his owne dishonour. 2. The Providence of God hath a notable hand in the guiding, ordering, and disposing of these actions as sinfull unto the ends of his own glory in the declaration of his Power, Wisedome, and Iustice, unto which the sinnes of wicked men are perforce carried on, contrary to those ends which they themselves in sinning did propose unto themselves aaVid. Aug. de … lib. 11. cap. 17. & lib. 14. c…p. 26. q…. s…pe… Exod. …. 2. qu…st. 18. de peccat. O…ig. l▪ 1. c. 34. & …. Epist. 59. in solut. q. 6. contra …ulian. Pelag. lib. 5. cap. 3. & 4. de grat. & lib. Arbit. cap. 20.21. Epist. 120. & 141. Vt medici faedorū animaliū felle aut coagulo utuntur ad mo…bos sanandos, Vid Plut. de sera numinis vindicta. Quid tum elaboratam & distorium quam est ille Discobo los Myronis? Si quis tamen ut parum rectum improbet opus nōne ab intellectu artis ab. … Quin…l lib. 2. Instit. cap. 13. … ▪ Plutarch. Sympos. lib. 5. c. 1.. As an Artificer useth the force of naturall causes unto artificiall effects: as an Huntsman useth the naturall enmity of the Dogge against the Fox or Wolfe, unto the preservation of the p. 71Lambs which otherwise would bee destroyed: though the dogge himselfe by nature is as great an enemy to the Lamb, as the Fox. As the Pharisees were as great enemies to Religion as the Sadduces; yet Paul wisely made use of their emnity amongst themselves for his own preservation and deliverance from them both. Nothing more usuall then for God to mannage and direct the sinnes of men to the bringing about of his own purposes and Counsels. Gen. 50.20. 1 Sam. 2.25. 1 King. 2.26.27. 2 Sam. 12.11. compared with 2 Sam. 16.22. Esay 10.5.6, 7. Act. 4.28. Psal. 76.10. But now unto gracious actions, which belong not at all unto nature as nature, Vide Field of the Church ▪ l. 2. cap. …. Aug, de Civ. Dei l. 12. cap. 9.but onelyonly as inspired and actuated with spirituall and heavenly principles, a more singular and notable influence of God is required, not onelyonly to the substance of the action, but more especially to the rectitude and goodnesse of it; for wee have no sufficiency of our selves, not so much as unto the first offers and beginnings of good in our thoughts, 2 Cor. 3.5. when we are bid to work out our own salvation with feare and trembling, it must be in dependence on the power, and in confidence of the aide of God, for it is he that worketh in us both to will and to do, Phil. ….11.12.13. when we Covenant to turn unto God, we must withall pray unto him to turne us, Lam. 5.21. Ier. 31. God commands us to turn our selves, and to make us a new heart and a new spirit, that we may live, Ezek. 18.30.31 32. but withall, he telleth us that it is hee who gives us one heart, and one way and a new spirit, that we may walk in his Statutes, Ezek. 11.19.20 Ier. p. 72…2.39. He giveth us posse, velle, agere, proficere; the power to make us able, the heart to make us willing, the Act to walk, the proficiency to improve, the perseverance to finish and perfect holinesse. David cannot run in the way of Gods Commandements till he enlarge his heart, Psal. 119.32. nothing can finde the way to heaven, but that which comes first from heaven, Ioh. 2.13. wee cannot give unto God any thing but of his own. Who am I, saith David, and what is my people that we should be able to offer so willingly after this sort? for all things come of thee and of thine own have we given thee, 1 Chron. 29.14.

For the further understanding of this point, and of the sweet concord and concurrence betweene the will of man converted,Sect. 6. and the effectuall grace of God converting, wee shall set down these few propositions:

Vid. Calvin▪ in Ezek. 1….….19.20, & Aug. contr. 2. Epist. Pelag. lib. 1. cap. 2. & lib. 2. cap. 5.Ezek 11. That there is in man by nature a power or faculty which wee call Free will, whereunto belongeth such an indifferency and indeterminacy in the manner of working, that whether a man will a thing, or …ill it, choose it, or turne from it, hee doth in neither move contrary to his owne naturall principles of working. A stone moving downward, doth move naturally; upward, contrary to its nature, and so violently. But which way so ever the will moves, it moves according to the condition of its created being, wherein it was so made, as when it chose one part of a contradiction, it retained an inward and fundamentall habitude unto the other, like those gates which are so made as that they open both wayes. So that as p. 73the tongue which was wont to sweare or blaspheme, when it is converted, doth by the force of the same faculty of speaking, being newly sanctified, utter holy and gracious speeches: so the will, which being corrupted did chuse evill and only evill, being sanctified doth use the same manner of operation in chusing that which is good: the created nature of it remaining still one and the same, but being now guided and sanctified by different principles.Gibeuf. de libert. Great. l. 1. Melior est cum tolus haer…t atque constringi…ur incommu…abili Bono, quam cum inde vel ad scipsum relaxatur, Aug. de doct. Christ. l. 1. c. 2…. Libe…o arbitrio male u…ens Homo & seperdidit & ipsum▪ Sicut enim qui se occidit, ut…que vivendo se occidit, sed se occidendo non vivit, nec s…ipsum potest resuscitare cum …ciderit: Ita cum libero peccaretu… arbitrio, victore peccato amissum est & liberum arbitrium, Aug. Enchirid. c. 30. & Epist. 107. This wee speak onelyonly with respect to the naturall manner of its working; for if we speake of liberty in a morall or theologicall sense, so it is certaine, that the more the will of man doth observe the right order of its proper objects, and last end, the more free and noble it is, the very highest perfection of free will standing in an immutable adherency unto God as the ultimate end of the creature, and all ability of receding or falling from him being the deficiency and not the perfection of Free-will.) And therefore the more the will of man doth cast off and reject God, the more base, servile, and captive it growes. In which sense we affirme against the Papists, that by nature man since the fall of Adam, hath no Free-will or naturall power to beleeve and convert unto God, or to prepare himselfe thereunto.

2. In man fallen, and being thereby universally in all his faculties levened with vitious and malignant principles, there is a native privitie and corrupt force, which putteth forth it selfe in resisting all those powerfull workings of the word and spirit of grace, that oppose themselves against p. 74the body of sinne, and move the will unto holy resolutions: for the wisedome of the flesh cannot bee subject unto the Law of God, Rom. 8.7. The flesh will lust against the spirit, as being contrary thereunto, Gal. 5.17. an uncircumcisied heart will alwayes resist the holy spirit, Act. 7.51. there is such a naturall antipathy between the purity of the word and the impurity of the will of man, that he naturally refuseth to heare, and snuffeth at it, and pulleth away the shoulder, and hardneth the heart, and stoppeth the eare, and shutteth the eyes, and setteth up strong holds, and high reasonings against the wayes of God, and is never so well as when he can get off all sight and thoughts of God, and be as it were without God in the world, Ier. 5.3.6.10.17.23.19.15. Mal. 1.13. 2 Chron. 36.16.

3. According to the degrees and remainders of this naturall corruption, so farre forth as it is unmortified and unsubdued by the power of grace, this originall force doth proportionably put forth it selfe in withstanding and warring against the Spirit of God even in the regenerate themselves:Habitat in eis, & mentem Resistentem repugnantemque sollicitat ut ipse conflictusetiamsi non sit damnabilis quia non perficit iniquitatem, sit miserabilis tamen quia non habet pacem. Aug. de …upt. & concupisc▪ lib. 2. cap. 2. contra Iulian. Pelag. lib. 5. cap. 7. A notable example whereof wee have in Asa, of whom it is said, that he was wroth with Hanani the Seer, and put him in a Prison-house, and was in a rage with him, when hee reproved him for his carnall confidence, 2 Chron. 16.10. and the Apostle doth in many words both state, and bewaile the warring of the Law of his members against the law of his minde, so that when hee did with the one serve the law of God, hee did with the other serve the law of sinne, and p. 75was unable to doe the thing which hee would and the evill which he would not, he did doe by the strength of sinne that dwelled in him, … Rom. 7.14, 15.Sect. 7.

4. We are to distingish of the will of God,Aquin. Part. 1. qu. 19. art. 11. which is set forth in Scripture two manner of wayes; There is voluntas signi, or that will of God whereby he requires us to work, and which he hath appointed to bee observed by us. His will signified in precepts and prohibitions. This is the will of God, saith the Apostle, even your sanctification, 1 Thess. 4.3. So we are said to prove, to try, to doe Gods will, or that which is pleasing in his sight, Matth. 7.21. Rom. 12.2. Ioh. 8.29. and there is voluntas benepla…iti, the will of his purpose and counsell, according unto which hee himselfe in his owne secret and unsearchable good pleasure is pleased to work; for hee worketh all things after the counsell of his owne will, Eph. 1.11. whatsoever the Lord pleaseth that he doth in heaven and earth, Psal. 135.6. And no second causes can doe any thing else, though they never so proudly break the order of Gods revealed will, but what his hand and Counsell had before determined, Acts 4.28. The will of Gods precept and command is every day violated, resisted, and broken through by wicked men unto their owne destruction: How often would I, and yee would not? Matth. 23.37. Ierem. 13.11. But the will of Gods Counsell and purpose cannot bee resisted or withstood by all the powers of the world; the Counsell of the Lord must stand; p. 76and **Multa siunt à malis contra voluntatem Dei, sed tantae est ille sapientiae tantae que virtutis, ut in …os exitus sive sines quo… bones & Iustos ipse prescivit tendant omnia quae voluntati ejus videntur adversa, Aug. de Civ. Dei, lib. 22. c 1. Alii obediunt, alii ligantur; nemo Leges omnipotentis evadit de Agone Christiano. c 7. Vid. Bradwardin. de Causa Dei, lib. 1. cap. 32. & Hug. de Sanct Victor. Sum. Sentent. Tract. 1. cap. 13. & de Sacrament. lib 1. part. 2. cap. 19, 20 & part. 3. cap. 5, 6, 13, 14, 15. Anselm. lib. 1 cur Deus Homo, c. 15. Lumbard. lib. 1. dist. 17.those very agents that worke purposely to disappoint and subvert it, doe by those very workings of theirs brings it to passe: and when by their owne intentions they are enemies to it, by Gods wonderfull ordering and directing, they are executioners of it, Romans 9.19. Psalme 33.11.115.2. Proverbs 19.21. Esay 46.10. Ioshua 24.9, 10.

5. According unto this distinction of Gods will, wee are to distinguish of his Call. Some are called voluntate signi, by the will of his precept, when they have the will of God made knowne unto them, and are thereby perswaded unto the obedience of it in the ministry of the Gospel: in which sense our Saviour saith, many are called, but few chosen, Matth. 20.16. and unto those who refused to come unto him that they might have life, he yet saith, These things I say that you might be saved, Ioh. 5.34, 40. Others are called voluntate beneplaciti, ordained first unto eternall life by the free love and grace of God, and then thereunto brought by the execution of that his decree and purpose in the powerfull calling and translating of them from darknesse unto light. And this is to bee called foreign **Vocatio alta & secreta quá sit ut legi atque doctrinae accommodemus assensum, Aug. Epi. 107. vocatio qu… sit credens: de praedestinat. Sanct. c. 16, 17.according unto purpose, Rom. 8.28. namely, the purpose and counsell of shewing mercy to whom he will shew mercy, Rom. 9.18.

p. 776. They who are called, only as the Hen calleth her chicken, with the meere outward Call or voyce of Christ in the Evangelicall Ministry, may and doe resist this Call, and so perish. Corazin and Bethsaida and Capernaum, were outwardly called by the most powerfull Ministeriall meanes that ever the world enjoyed, both in Doctrine and Miracles: and yet our Saviour tels them that they shall be in a worse condition in the day of Judgement then Tyre, Sidon, or Sodom, Matth. 11.21, 24. So the Prophet complaines, Who hath beleeved our report, or to whom is the arme of the Lord revealed, Esay 53.1. which the Evangelist applies unto the argument of conversion, Iohn 12.37, 40. for so the hand or arme of the Lord is said to be with his Ministers, when by their Ministery men doe turne to the Lord, Act. 11.21. And the same Prophet againe, or Christ in him complaines, All the day long have I stretched forth my hands unto a disobedient and gainesaying people: Esay 65. 2. Rom. 10.21. So disobedient and gaine saying, that wee finde them resolve sometimes point blank contrary to the Call of God, Ier. 44.16, 27. Ier. 18.11.12. Ier. 2.25. Matth. 23.27.

7. They who are called inwardly and spiritually,Sect. 8. with an heavenly Call, Illud nescio quomodo dicitur, frustra deum misereri nisi nos velimus. Si enim Deus miseretur, etiam volumus; ad eandem quippe misericordiam pertinet ut velimus, Aug. ad Simplician. lib. 1. qu. 2. Haec gratia quae occulte humanis cordibus divina largitate tribuitur, à nullo …uro corde respuitur. Ideo quippe tribuitur, ut cordis duritia primitus auseratur, de praedestinat. Sanct. cap. 8. & contr. 2 Epist. Pelag. lib. 1. cap. 20.vocatione altâ & secundum propositum, with such a Call as pursueth the Counsell and purpose of God for their salvation, though p. 78they doe resist quoad pugnam, and corruption in them doth strive to beare up against the grace of Christ, yet they doe not resist finally and quoad eventum, unto the repelling or defeating of the operation of Gods effectuall grace: but they are thereby framed to embrace, approve, and submit unto that Call, God himselfe working a good will in them, captivating their thoughts unto the obedience of Christ, and working in them that which is pleasing in his own sight, Phil. 2.13. 2 Cor. 10.5. Heb. 13.21.

And this is done by a double Act.

§. 9.1. An act of spirituall teaching, and irradiating the minde and judgement with heavenly light, called by the Prophet the writing of the law in the heart, and putting it into the inward parts, Ier. 31.33. 2 Cor. 3.3. and by our Saviour, The Fathers Teaching, Iob. 6.45. and the holy Spirits convincing of sinne, righteousnesse and judgement, Iohn 16.8, 11. and by the Apostle, a demonstration of the spirit and power, 1 Cor. 2.4. A spirituall revelation of wisedome out of the word unto the conscience, Eph. 1.17. For though we are to condemne fanatick revelations besides the word, and without it: yet wee must accknowledge spirituall revelation, or manifestation of the divine light and power of the word by the holy Spirit in the mindes of men converted: for the word of God being a spirituall Object, doth unto the salvificall knowledge of it require such a spirituall quality in the faculty which must know it, as may be able to passe a right judgement upon it; for spirituall p. 79things are spiritually discerned, 1 Cor. 2.14. It is true, that hypocrites and other wicked men may have very much notionall and intellectuall knowledge of the Scriptures,Cibus in som…is simillimus est … vigilantium, quo tamen do…m…ntes non …, Aug. Confess. lib. 3. cap. 6. Sol non omnes quibus lucet etiam accendit. Sic sapicatia multos quos docet non continuo etiam acc…ndit. Aliud est multas divitias scire, aliud possidere: nec notitia d… vitem sacit, s…d poss…ssio. Bernard. in Cant. Serm. 23. and those holy things therein revealed, Heb. 6.4. 2 Pet. 2.21. But none of that knowledge amounteth unto that which is called the Teaching of God, and a spirituall demonstration: for the mysteries of the Gospell were unto this end revealed, that by them we might be brought unto the obedience of Christ; and therefore the knowledge of them is never proportioned or commensurate to the object, till the mind be thereby made conformed unto Christ, till the conceptions which are framed in us touching God, and sin, and grace, and heaven, and eternall things, be suteable to those which were in the minde of Christ, 1 Cor. 2.16. Evangelicall truths are not fitted unto meere intellectuall, but unto practicall judgement. It is such a knowledge of Christ as may fill us with the fulnesse of God, Ephe. 3.18.19. A knowledge that must work communion with Christ, and conformity unto him, Phil. 3.10. A knowledge that must produce a good conversation, Iam. 3.13.foreign, B…sil. de martyre manante. Hominis sapientia pietas est. Aug. Enchirid cap. 2. de doctr. Christiana, lib. 2. cap. 6.7. & lib. 1. cap. 35. He that saith he knoweth him, and keepeth not his Commandements, is a lier, and the truth is not in him, 1 Ioh. 2.3, 4. We doe not know Christ till wee know him as our chiefest good, as our choycest treasure, as our unsearchable riches, as Elect, and precious, and desireable, and altogether lovely, and the fairest of ten thousand, and worthy of all acceptation, in comparison of whom all the world besides is as dung. The knowledge of Christ is not seeing onelyonly, but p. 80seeing and tasting, Psal. 34.8. Psal. 119.103. And therefore they who in one sense are said to have known God, foreign. A…tor. Et…ic. l. 3. c. 7.Rom. 1.21. are yet in the same place, verse 28. said not to have God in their knowledge. It is an excellent speech of the Philosopher, That such as every man is in himselfe, such is the end that he works unto, and such notions he hath of that good which is his end. And therefore it is impossible that a wicked frame of heart can ever look upon any supernatuall object as his last end, or as principally desireable. If I should see a man choose a small trifle before a rich jewell, however hee should professe to know the excellency and to value the richnesse of that jewell; yet I should conclude that hee did not indeed understand the worth of it a right. And therefore unto the perfect and proper knowledge of supernaturall things, there is required a speciall work of the grace and spirit of Christ opening the heart, and working it to a spirituall constitution proportionable to such kinde of truths about which it is conversant. The Scripture every where attributeth this worke unto God,Deum scire nemo potest nisi Deo docente: sine Deo non cognoscitur Deus. Irenaeus l. 4. c. 14. A deo discendum est quid de Deo mulligendum sit, quia non nisi se Authore cognoscitur, Hil. de Trin. l. 5. and his Spirit; It is he that giveth a heart to perceive, and eyes to see, and eares to heare, Deut. 29.4. It is he that giveth an heart to know him, Ier. 24.7. It is he that manifesteth himselfe unto those that love him, Ioh. 14.21. It is he that revealeth unto us by his Spirit the things of God, 1 Cor. 2.10. It is he that giveth us an understanding, 1 Ioh. 5.20. and that opens the understanding to understand the Scriptures, Luk. 24.45. Act. 16.14. It is he that teacheth us to call p. 81Christ our Lord, Matth. 16.17. 1 Cor. 12.3. for the voyce of carnall and corrupt Reason is, we will not have this man to raign over us, Luk. 19.14. Every man naturally frameth and shapeth his notions of doctrinall matters unto the manner of his conscience and conversation, embracing that which is consonant, and rejecting that which is dissonant thereunto, Mic. 2.11. Esay. 30.10, 11. To the uncleane every thing is uncleane, because the very minde and conscience of such men is defiled, Tit. 1.15. This then is the first work in effectuall calling, the opening of the eye of the minde rightly to conceive of the things of God, of the guilt of sin, of the heavinesse of wrath, of the perill of perishing, of the weight and moment of damnation and salvation, of the things that concerne its everlasting peace, of the righteousnesse of Christ, of the beauties of holinesse, of the exceeding abundant weight of glory, of the comforts of the holy Spirit, and the unspeakable and glorious joy shed forth into the heart by believing. These truths the heart is so convinced of, as seriously to ponder them, and to fix its deepest and saddest considerations upon them.

2. An act of spirituall inclining and effectuall determining the will of man to embrace the ultimate dictate of a minde thus enlightned,§. 10. and to make a most free, spontaneous, and joyfull choyce of supernaturall good things thus rightly apprehended, upon a cleare and deliberate consideration of their excellency above all other things, Phil. 3.8. This Act of choosing the Lord for our p. 76duplicate page p. 77duplicate page p. 80duplicate page p. 81duplicate page p. 82portion and chiefest good, and of cleaving unto him, we finde often mentioned in the Scripture, Deut. 30.19. Iosh. 24.22. Psal. 84.10. Heb. 11.25. Act. 11.23. Psal. 119.30, 31, 173. for when the soule of a man is so throughly by Gods teaching convinced of the danger and misery of sinne, wherein so long as a man continueth, he lives onelyonly to dishonour God, and to undoe himselfe: of the benefit of righteousnesse in Christ, whereby he is reconciled unto God, and adopted unto a glorious inheritance: and of the beauty of Holinesse, whereby he is conformed unto Christ his Head, and fitted for the Inheritance:Operatur Deus in …ordibus quid aliud qua voluntatem? Aug. Ep. 107. C…rtum est nos velle cum volumus, sed ipse facit ut velimus praebendo vires efficacissimas voluntati. De grat. & lib. arbit. cap. 16. These previous Acts of heavenly teaching, are alwayes seconded with effectuall operations upon the will, suteable unto themselves: for the liberty of the will doth not stand in a peremptory indifferency unto any object whatsoever (else there should be no liberty in heaven) this is a defect and imperfection, not any matter of power or fredome; misera vis est valere ad nocendum. But the liberty of will standeth in this, that being a reasonable appetite, it is apt to be led one way or another, to choose one thing or another, according to the dictates of reason, and servato ordine sinis, with subjection to that which it made appeare to bee the supreame end and happinesse of the soule; for every faculty is naturally subservient to the ultimate good of that nature whereof it is a faculty, and should monstrously exorbitate from its use and end, if it should put forth it selfe to the destruction, or refuse to close with that which is the happinesse of p. 83the soule unto wich it pertaines. As soone as ever therefore the Spirit of grace doth by such a spirituall and practicall demonstration as hath been described, set forth God in Christ as the supreame and most unquestionable end and happinesse of the soule, there are consequently suteable impressions upon the will, determining it unto operations conforme unto such a beautifull and glorious object, and enlarging it to runne unto this Center, to renounce all other things and to cleave onelyonly unto this.

And these Acts upon the will are,

1. By preventing Grace, it is bended and excited unto heavenly appetitions, and unto the choyce of such spirituall good things, the soveraigne excellencies whereof have been so sweetly represented. Good is the object of the will; we cannot will evill under the notion of evill: and amongst good things, that which is by the practicall judgement resolved to bee best, and that by the teaching of God himselfe (who neither is deceived, nor can deceive) is the object of the wills election: and thus God by his exciting grace worketh in us ipsum velle, that every Act whereby we choose Christ, and subscribe our name in the role of his souldiers and servants, answering the Call of God by a most chearfull consent thereunto.

2. By assisting and cooperating Grace **Cooperando perficit quod operando incipit; ut velimus sine nobis operatur cum volumus nobiscum cooperatur, Aug. de grat. & lib. Arbitr. c. 17. Enchirid. cap 32. de nat. & grat. cap. 31. contr. 2. Epist. Pelag. lib. 2. cap. ult. Non mihi sufficit quod semel donavit nisi semper donaverit. Peto ut accipiam, & cum accepero, rursus peto, &c. Hier. Epist., it is further enabled to put forth this good will into deed, and so to work towards its salvation, Esay 26.12. 1 Cor. 15.10.

Lastly, by subsequent Grace, it is carried on p. 84towards perfection, to finish what was begun, and so to proceed from the beginning of faith in vocation to the end of faith in salvation, the Spirit of Christ working in us, as he himselfe did work for us unto a consummatum est, saving to the uttermost those that come unto God by him, Phil. 1.6. 1 Pet. 9.10. Heb. 13.21. Eph. 4.13. Heb. 7.25.

And by this meanes the native obstinacy of the will both in and after conversion is subdued, so that it neither doth nor can overcome the grace of God working effectually with his word: First, because of the purpose of God, to shew mercy where he will shew mercy, which can in no wise be resisted. Secondly, because of the power of God, in the effectuall applying of that mercy unto the soules of men with admirable sweetnesse, with undeniable evidence, with ineffable perswasion, with omnipotent and invincible energie, which no hardnesse of heart is able to refuse, because the proper operation of it is to take away that hardnesse which would refuse it, and that by an act of equall power with that whereby Christ was raised from the dead, which all the world was not able to hinder or prevent, Eph. 1.19. Col. 2.12. 1 Pet. 1.5. Thus wee see, though wee desire, and endeavour, and purpose, and covenant conversion and amendment of life; yet the whole progresse of conversion, our promises, our covenants, our abilities, our sufficiencies to make good any thing, doe all receive their stability from the grace of God.

§. 11.From whence wee learne: First, Not to put p. 85confidence in our own studies, vowes, purposes, promises of new obedience: Every man is a lyar; no sooner left unto himselfe, but hee becomes a miserable spectacle of weaknesse and mutability.Vide Aug. de correp. & grat. cap. 11. Even Adam in innocency when hee was to be supported and persevere by his owne strength, though hee had no sinne or inward corruption to betray him, how suddenly was he thrown down from his excellency by Satan with a poore and slender temptation? how strangely did a creature of so high and noble a constitution exchange God himselfe for the fruit of a tree, believe a Serpent before a Maker, and was so miserably cheated as to suppose that by casting away Gods Image, he should become the more like him? Who could have thought that David a man after Gods owne heart, with one miscarrying glance of his eye should have been plunged into such a gulfe of sinne and misery as he fell into? that so spirituall and heavenly a soule should be so suddenly overcome with so sensuall a temptation? that so mercifull and righteous a man should so greatly wrong a faithfull servant as he did Vriah, and then make the innocent blood of him whom hee wronged, a mantle to palliate and to cover the wrong,Vt Bellerophon literas in scipsum scriptas serebat. Hom. Ili. 2. & Plut. de Curiositate. and make use of his fidelity to convey the letters and instructions for his own ruine? Who could have thought that Lot, so soone after he had been delivered from fire and brimstone, and vexed with the filthy conversation of the Sodomites, should bee himselfe inflamed with unnaturall, incestuous lust? who could have p. 86suspected, that Peter who had his name from a Rock, should be so soone shaken like a Reed, and after so solemn a protestation not to forsake Christ though all else should, to bee driven with the voice of a Maide from his stedfastnesse, and with oaths and curses be the first that denied him? Surely every man in his best estate is altogether vanity.

Therefore it behoveth us to be alwayes humbled in the sight of our selves, and to be jealous 1. Of our originall impotency unto the doing of any good, unto the forbearing of any evill, unto the repelling of any temptation by our owne power: In his owne might shall no man be strong, 1 Sam. 2.9. To bee a sinner and to be without strength, are termes equivolent in the Apostle, Rom. 5.6, 8. Nay, even where there is a will to doe good, there is a defect of power to perform it, Rom. 7.18. our strength is not in our selves, but in the Lord and in the power of his might, and in the working of his Spirit in our inner man, Eph. 6.10.3.19. Phil. 4.13. If but a good thought arise in our mind, or a good desire and motion bee stirring in our heart, or a good word drop from our lips, we have great cause to take notice of the grace of God that offered it to us, and wrought it in us, and to admire how any of the fruit of Paradise could grow in so heathy a wildernesse.

2. Of our naturall antipathy and reluctancy unto holy duties; our aptnesse to draw back towards perdition; to refuse and thrust away the offers p. 87and motions of grace; our rebellion which ariseth from the law of the members against the law of the minde; the continuall droppings of a corrupt heart upon any of the tender buds and sproutings of piety that are wrought within us, our aptnesse to bee weary of the yoke, and to shake off the burden of Christ from our shoulders, Esay 43.22. our naturall levity and inconstancy of spirit in any holy resolutions,foreign, vide …thenaeum, l 7. c▪ 19 Tertul. de P…l. c. 3. … foreign ▪ A…ist E…h. l. 8. foreign ▪ li… 9 cap. 4 Hoc hab…m int…r cae…tera b…ai mo…es, placent sibi & p…rmanent, Levis est malitia, saepe mutatur Senec. Epist. 47. Maximum indicium est malae mentis, fluctuatio, Epist. 120. continuing but as a morning dew, which presently is dryed up, beginning in the spirit and ending in the flesh, having interchangeable fits of the one and the other, like the Polypus, now of one colour, and anon of another; now hot with zeale, and anon cold with security; now following Moses with Songs of Thanksgiving for Deliverance out of Egypt, and quickly after thrusting Moses away, and in heart returning unto Egypt againe. Such a discomposednesse and naturall instability there is in the spirit of man, that like strings in an instrument, it is apt to be altered with every change of weather, nay while you are playing on it, you must ever and anon bee new turning it; like water heated, which is alwayes offering to reduce it selfe to its own coldnesse. No longer Sun, no longer light; no longer Christ, no longer grace: If his back be at any time upon us, our back will immediately be turned from him, like those forgetfull Creatures in Seneca, who even while they are eating, if they happen to looke aside from their meat, immediately lose the thoughts of it, and goe about seeeking for more.

p. 883. Of the manifold decayes and abatements of the grace of God in us, our aptnesse to leave our first Love, Revel. 2.4. How did Hezekiah fall into an impolitick vainglory **L…g… Imperiali interdicta vini, olei, liquaminis exportatio, ne Barbari gustu illecti promptiùs invaderent sines Romanorum, Leg. 1. Cod. quae res exportari non deb…at. Et apud Chineses, exteri in leca Regni Interiora non admittuntur, tantùm in oris ma…timis conceditur commercium. Boterus in Catalog. Imperiorum., in shewing all his Treasures unto the Ambassadors of a forraign Prince, thereby kindling a desire in him to be master of so rich a Land, as soone as God left him unto himselfe? 2 King. 20.12, 13. How quickly without continuall husbandry will a Garden or Vineyard be wasted and overgrown with weeds? How easily is a ship when it is at the very shore, carried with a storme back into the Sea againe? How quickly will a curious watch if it lie open, gather dust into the wheeles and bee out of order? Though therefore thou have found sweetnesse in Religion, joy in the holy Spirit, comfort, yea heaven in good duties, power against corruptions, strength against temptations, triumph over afflictons, assurance of Gods favour, vigour, life, and great enlargement of heart in the wayes of godlinesse; yet for all this be not high-minded, but feare. Remember the flower that is wide open in the morning when the Sunne shines upon it, may be shut up in the evening, before night come. If the Sunne had not stood still, Ioshua had not taken vengeance on the enemy, Iosh. 10.13. and if the Sunne of righteousnesse doe not constantly shine upon us and supply us, wee shall not be able to pursue and carry on any victorious affections. While God openeth his hand thou art filled, but if he withdraw his face, thou wilt be troubled againe, Psal. 104.28, 29. Therefore take heed of resting p. 89on thine owne wisdome or strength. Thou mayest after all this grieve the Spirit of God, and cause him to depart and hide himselfe from thee: thou mayest fall from thy stedfastnesse, and lose thy wonted comforts; thou mayest have a dead wi… ter upon the face of thy conscience, and be brought to such a sad and disconsolate condition, as to conclude that God hath cast thee out of his sight, that he hath forgotten to be gracious, and hath shut up his loving kindnesse in displeasure ▪ to roare out for anguish of spirit as one whose bones are broken; thy soule may draw nigh to the grave, and thy life to the destroyers, and thou mayest finde it a wofull and almost insuperable difficulty to recover thy life and thy strength again. It was so with Iob, Chap. 10.16, 17. Chap. 13.26.27.28. Chap. 16.9, 13. Chap. 30.15, 31. It was so with David, Psal. 51.8▪ Psal. 77.2, 3, 4. It was so with Heman, Psal. 88. and diverse others. See Iob 33.19.22. Psal. 1….3, 11. Isa 54.6, 11. Ion. 2.3, 4. Therefore we should still remember in a calme to provide for a storme; to stirre up the graces of God continually in our selves that they be not quenched, 2 Tim. 1.6. So to rejoyce in the Lord, as withall to work out our salvation with fear and tr…mbling, Psal 2.11. Phil. 2.12, 13. never to let the grace of God puffe us up, or make us forgetfull of our own weaknesse; but as the Apostle s…ith of himself in regard of Gods grace, When I am weak, then am I strong, 2 Cor. 12.10. so to say of our selves in regard of our own naturall corruption, when I am strong, then I am weak.

p. 90Secondly, This must not so humble us as to deject and dismay us,Sect. 12. or make us give over the hope of holding out to the end, when our nature is so weak, our enemies so strong, our temptations so many: but we must withall be quickned by these considerations, with prayer to implore, and with faith to rely on and draw strength from the word, and grace of God, to have alwayes the window of the soule open towards the Sunne of righteousnesse, whereby the supplies of his grace to prevent, exci…e, assist, follow, establish us, and carry on every good thing which he hath begun for us, may be continually admitted. This is one of the most necessary duties for a Christian, to hold constant and fixed purposes in godlinesse: the Scripture frequently calls upon us for them, that with purpose of heart wee would cleave unto God, Act. 11.23. That we would continue in the grace of God, Act. 13.43. that we would bee rooted and grounded in love, Ephes. 3.17. that we would hold fast the profession of our faith without wavering Hebr. 10.23. th…t we would be stedfast and unmoveable, alwayes abounding in the work of the Lord, 1 Cor. 15.58. that we would look to our selves that wee may not lose the things which wee have wrought, 2 Ioh. ver. 8. that we would hold fast and keep the works of Christ unto the end, Revel. 2.25, 26. and it is that which godly men are most earnestly solicitous about, and do strive unto with greatest importunity: I have purposed that my mouth shall not transgresse, Psal. 17.3. Vnite my heart to feare thy name, Psal. 86.11. My heart is fixed, O God, my p. 91heart is fixed, I will sing and give praise. Psal. …7.7. Therefore in this case it is necessarie for us to draw nigh unto God, who onelyonly can ratifie all our pious resolutions, who giveth power to the faint, and to them that have no power encreaseth strength, Isa. 40.29. who onelyonly c…n settle and stablish the …earts of men, 1 Pet. 5.10. The conscience of our duty the sense of our frailtie, the power, malice, and cunning of our Enemies, the obligation of our Covenant, should direct the sou…e perpetually unto God for the supply of his grace, that that may in all our weaknesses be sufficient for us, and hold us up that we may be safe, as the Psalmist speaks, Psal. 119.117. and may never through infirmitie or unstablenesse of spirit violate our own resolutions.

Thirdly, This is matter of great comfort unto the godly,Sect. 13. that in the midst of so many temptations, snares, impediments, amongst which we walk, not onelyonly the s…fetie of our souls, and securitie of our eternall salvation; but even our present condition in this life, our conversion, our obedience, all our pious purposes of heart, all the progresse we make in an holy conversation, do not depend upon the weaknesse and uncertainty of an humane will, but upon the infallible truth, the constant p…omise, the immutable purpose, the invincible power, the free love the abs…lute grate, the omnipotent wisdome and working of God, who doth whatsoever he pleaseth both in heaven and earth, and worketh all things by the counsell of his own will, I the Lord change not, therefore you sonnes of p. 92Jacob are not consumed, Mal. 3.6. We poore and weak men change with every winde strong to day, and weak to morrow: fixed and resolute to day, sh…ken and staggering to morrow: running forward to day, and revolting as fast to morrow: no hold to be taken of our promises, no trust to bee given to our Covenants. Like Peter on the water, we walk one step and we sink another. All our comfort is this, our strength and standing is not founded in our selves, but in the rock whereon we are built, and in the power of God, by which we are kept through faith unto salvation, out of whose hands none are able to pluck us; our verie actions are wrought in us, and carried on unto their end by the power of Christ, who hath mercy, wisedome, and strength enough to rescue us, as from the power of hell and death, so from the danger of our own fickle and froward hearts. To see a man when hee is halfe a mile from his enemie draw a sword to encounter him, or take up a stone to hit him, would be but a ridiculous spectacle: for what could he do with such weapons by his own strength at such a distance? But if he mount a canon, and point that levell against the enemie, this we do not wonder at, though the distance be so great: because though the action be originally his, yet the effect of it proceedeth from the force of the materials and instruments which he useth, to wit, the powder, the bullet, the fire, the canon. It seemed absurd in the eye of the enemy for little David with a Shepheards bagge and a sling to go against Goliah an armed Gyant: and it produced in p. 93his proud heart much disdaine and insultation, 1 Sam. 17.41, 42, 43. But when we heare David mention the name of God, in the strength and confidence whereof he came against so proud an enemy, this makes us conclude weake David strong enough to encounter with great Goliah. It is not our own strength, but the love of God which is the foundation of our triumph over all enemies, Rom. 8.38, 39.

But some will then say, then we may be secure; If Gods grace and power be our alone strength,Doctrina is…ius mod. opta …ata est ad securitatem omnis Religionis pes…en & pernicum hominibus inge…erandam, &c. Remonstr. in Scripti D…gma…icis circa a…tic. 5. pag. 299. Nos autem dicimus hum nam voluntatem sic divinitus adjuvari ad faciedam Iustitiam ut accipiat Spiritum Sanctum quo fiat in animo ejus d…lecttio dilectioque summi illius & incommutabilis Bo…— Cum id praestiteri… Grati… ut moreremur …eccato, quid aliud faciemus si vivemus in eo nisi ut Gratiae simus Ingrati? neq…e enim qui laudat b…n…ficium medicinae, prodesse morbos d…cit, &c. Quos p…aese…vit ut praedest ma…et praed…st…n… vit ut vocaret, vocavit ut just…fiacaret just…ficavi… ut glorificaret, Aug. de Spi…itu & liter. cap. 3.5.6▪ 30. then let us commit our selves and our salvation unto him, and in the meane time give over all thoughts and care of it our selves, and live as wee list; no act of ours can frustrate the counsell or the love of God. To this we answer with the Apostle, God forbid. Though the enemies of Free Grace do thus argue, yet they who indeed have the grace of God in their hearts, have better learned Christ: For it is against the formall nature of the grace and Spirit of Christ to suffer those in whom it dwelleth to give over themselves unto securitie and neglect of God: for grace is a vitall and active principle, and doth so work in us, as that it doth withall dispose and direct us unto working to. The propertie of grace is to fight against, and to kill sinne, as being most extremely contrary unto it; and therefore it is a most irrationall w…y of arguing to argue from the being of grace to the p. 94life of sinne. How shall wee that are dead to sinne, live any longer therein? Rom. 6.2. If we be dead to sinne this is argument enough in the Apostles judgement, why we should set our affections on things above, Col. 3.2, 3. The grace of God doth not onelyonly serve to bring salvation, but to teach us to deny ungodlinesse and worldly lusts, and to live soberly, righteously and godly, in this present world, T…t. 2.11, 2. He who hath decreed salvation as the end, hath decreed also all the antecedent meanes unto that end to be used in a manner suteable to the condition of reasonable and voluntary agents: unto whom it belongs, having their minds by grace illightned, and their wills by grace prevented, to cooperate with the same grace in the further pursuance of their salvation. And if at any time corruption should in Gods children abuse his grace and efficacy unto such presump…uous resolutions, they would quickly rue so unreasonable and carnall a way of arguing, by the wofull sense of Gods displeasure in withdrawing the comforts of his grace from them, which would make them ever after take heed how they turned the grace of God into w…ntonnesse any more. Certainly, the more the servants of God are assured of his assistance, the more carefull they are in using it unto his own service. Who more sure of the grace of God then the Apostle Paul, who gloried of it as that that made him what he was, By the grace of God I am that I am; who knew that Gods grace was sufficient for him; and that nothing could separate him …rom the love of Christ; who knew whom he had beleeved, p. 95and that the grace of the Lord was exceeding abundant towards him? and yet who more tender and fearfull of sin? who more set against corruption? more abundant in duty? more pressing unto p…rfection, then he? This is the nature of grace to ammate and actuate the faculties of the soul in Gods service, to ratifie our Covenants, and to enable us to perform them.

Fourthly,Sect. 14. As it is singular comfort to the servants of God, That their own wills and purposes are in Gods keeping, and so they cannot ruine themselves: so is it also, That all other mens wills and r…solutions are in Gods keeping too, so that they shall not be able to purpose or resolve on any evill against the Church, without leave from him. So then first, when the rage and passions of men break out, Tribe divided against Tribe, brother against brother, father against childe, head against body; when the band of Unitie which was wont to knit together this flourishing Kingdome, is broken like the Prophets staffe, and therewithall the Beauty of the Nation miserably withered and deca…ed (for these two go still together, Beauty and Bands, Zach. 11.10, 14.) we must look on all this as Gods own work. It was he that sent an evill spirit between Abimelech and the men of Shechem for the mutuall punishment of the sinnes of one another, Iudg. 9.23. It was he who turned the he…rts of the Egyptians to hate his people, and to deale subtilly with them, Psal. 105.25. He sent the Assyrian against his people, giving them a charge to take the spoil and the prey, and to tread them down p. 96like the mire of the streets, Isa. …0.16.6. Hee appointed the sword of the King of Babylon, by his over-ruling direction to go against Iudah, and not against the Ammonites, Ezek. 21.19.22. He by the secret command of his providence marked some for safety, and gave commission to kill and slay others, Ezek. 9.…, 5. It is he who giveth Iacob for a spoil, and Israel to the robbers, and powreth out upon them the strength of battell, Isa. 42.24, 25. If there be evill in a City, in a Kingdome, the Lord hath done it, Amos 3.6. Isa. 45.7. This cons…eration is very usefull both to humble us, when we consider that God hath a controversie against the Land, and that it is he whom wee have to do withall in these sad commotions that are in the Kingdomes▪ and to quiet and silence us, that we may not dare murmurre at the course of his wise and righteous proceedings with us: and to d…rect us with prayer, faith, and patience, to implore, and in his good time to expect such an issue and close, as we are sure shall be for his own glory, and for the manifestation of his merciemercy towards his people, and his Iustice towards all that are implacable enemies unto Sion.

2. In the troubles of the Church this is matter of singular comfort, that however enemies may say, This and that we will do, hither and thither wee will go; though they may combine together and be mutually confederate, Psal. 83.2, 5. and gird themselves, and take counsell, and speak the word, yet in all this God hath the casting voyce. There is little heed to be given unto what Ephraim saith, p. 97except God say the same: without him whatsoever is counselled, shall come to nought; whatsoever is decreed or spoken, shall not stand, Es. 8.9, 10. We have a lively Hypotyposis or description of the swift, confident and furious march of the great Hoast of Senacharib towards Ierusalem, with the great terrors and consternation of the Inhabitants in every place where they came, weeping, flying, removing their habitations, Esay 10.28, 29, 30, 31. and when he is advanced unto Nob, from which place the City Ierusalem might be seen, he there shook his hand against Ierusalam, threatning what he would doe unto it. And then when the waters were come to the very neck, and the Assirian was in the hight of pride and fury, God sent forth a prohibition against all their resolutions, and that huge Army which was for pride and number, like the thick Trees of Lebanon, were suddenly cut downe by a mighty one, to wit, by the Angel of the Lord, vers. 33.34. compared with Ezek. 31.3, 10. Esay 17.12, 13, 14.37.36. therefore,

3. Our greatst businesse is to apply our selves to God, who alone is the Lord that healeth us, who alone can joyne the two sticks of Ephraim and Iudah, and make them one, Exod. 15.26. Ezek. 27.19. that he would still the raging of the Sea, and command a calme againe. He can say, Ephraim shall say thus and thus; he hath the hearts of Kings, and consequently of all other men in his hands, Prov. 21.1. and he can turne them as rivers of water, which way soever he will, as men by art can derive waters and divert them from one course to p. 98another (as they did in the Siege of Babylon, Herodot. lib. 1. Xenophon. Cyropaed. lib. 7. Salianus. Anno mundi 3515. § 5 & 3516 § 22. Sir W. Raleigh, lib▪ 3. cap. 3. § 5.as Historians tell us, whereunto the Scripture seemeth to referre, Esay 43.15, 16. Esay 44.23, 28. Ier. 50, 23. Ier. 51.36.) he can sway, alter, divert, over-rule the purposes of men as it pleaseth him, reconciling Lambs and Lions unto one another, Esay 11.6. making Israel, Egypt, and Assyria agree together, Esay 19.24, 25. hee can say to Balaam Blesse, when his mind was to Curse, Iosh. 24.10. he can turne the wrath of Laban into a covenant of kindnesse with Iacob, Gen. 31.24, 44. and when Esa… had advantage to execute his threats against his brother, he can then turne resolutions of cruelty into kisses, Gen. 33.4. and when Saul hath compassed David and his men round about, and is most likely to take them, he can even then take him off by a necessary diversion, 1 Sam. 23.26, 27, 28. This is the comfort of Gods people, That what ever men say, except God say it too, it shall come all to nothing. He can restraine the wrath of men whensoever it pleaseth him, and he will doe it, when it hath proceeded so farre as to glorifie his power, and to make way for the more notable manifestation of his goodnesse to his people, Psal. 76.10. And thus farre of Gods answer to the Covenant of Ephraim. They promised to renounce Idols, and here God promiseth that they should renounce them.

§. 15.Now there are two things more to be observed from this expression, What have I to doe any more with Idols? 1. That in true Conversion God maketh our speciall sinne to be the object of our p. 99greatest detestation: which point hath beene opened before. 2. From those words any more, That the nature of true repentance is To break sin off, as the expression is, Dan. 4.27. and not to suffer a man to continue any longer in it, Rom. 6.1, …. It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles, 1 Pet. 4.2, 3. and is exceeding thrifty of the time to come, so to redeeme it as that God may have all: doth not linger, nor delay, nor make objections, or stick at inconveniences, or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no: Is not at the sluggards language modo & modo, Non erat omnino quod responderem v…ritate convictus, nisi tantum verba lenta & somnolenta, modo, cece modo, sin… paululum. Sed modo & modo non habebant modum, Aug. confess▪ lib. 8. c. 5. Da mihi castitatem & continentiam, sed noli modo; timebam ne me ci…o exaudires, & cito sanares, Ibid. cap. 7.a little more sleepe, a little more slumber: nor at Agrippas language almost thou perswadest me: nor at Felix his language, when I have a convenient season I will send for thee: but immediately resolves with Paul not to conferre with flesh and bloud, Gal. 1.16. and makes haste to flie from the wrath to come, while it is yet to come, before it overtake us, Luk. 3.7. doth not make anxious or cavilling questions, What shall I doe for the hundred talents? How shall I maintaine my life, my credit, my family? how shall I keep my friends? how shall I preserve mine Interests, or support mine estate? but ventures the losse of all for the excellency of the knowledge of Christ, Matth. 13.46. Phil. 3.7, 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse. The Converts that returne to Christ, come like Dromedaries, like Doves, like Ships; no wings, no sailes can carry them fast enough from their former courses unto him, p. 100Esa. 60.6, 7, 8, 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son, Gen. 22.3. David makes haste, and delayes not when he is to keepe Gods Commandements, Psal. 119.60. when Christ called his Diciples, immediately they left their nets, their Ship, their Father, and followed him, Matth. 4.20, 22. This is the mighty power of Repentance; It doth not give dilatory answers, It doth not say to Christ, goe away now, and come to morow, then I will heare thee; I am not yet old enough, or rich enough, I have not gotten yet pleasure, or honour, or profit, or perferment enough by my sinnes; but presently it heares and entertaines him. I have sinned enough already to condemn, to shame, to slay me; I have spent time and strength enough already upon it, for such miserable wages as shame and death come to; Therefore I will never any more have to doe with it. This is the sweet and most ingenuous voyce of Repentance; The thing which I see not, Teach me, and if I have done iniquity, I will doe no more, Iob 34.32. There is no sinne more contrary to repentance then Apostacie: for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of, 2 Cor. 7.10, 11▪ Let us therefore take heed of an evill heart of unbeliefe in departing from the living God, Heb. 3.12. and of drawing back unto perdition, Heb. 10.39. of dismissing our sinnes, as the Jewes did their servants, Ier. 34.16. and calling them back again: for Satan usually returnes with seven more wicked spirits, and maketh the last state of such a man worse then the p. 101first, Luk. 11.26. Ground which hath been a long time laid downe from tillage unto pasture, if afterwards it bee new broken, will bring a much greater crop of corne, then it did formerly when it was a common field. And so the heart which hath been taken off from sinne, if it returne to it againe, will bee much more fruitfull then before. As lean bodies have many times the strongest appe…i…e, so lust when it hath beene kept leane, returnes with greater hunger unto those objects that seed it. A streame which hath beene stopped, will runne more violently being once opened againe. Therefore in Repentance wee must shake hands with sinne for ever, and resolve never more to tamper with it.

Now in that the Lord saith,§. 16. Solenne erat eos quibus p…ae manus non erant sacris arceri, Briston. de sormul. lib. 1. foreign, Hom. Iliad. 3. Etiam impiae initiationes arcent profan…s, Tertul. Apol. Quantum à praeceptis tantum ab …ibus Dei longe su…u…, Tertul. I have heard him and observed him: we learne hence: First, That God heareth and answereth the prayers only of penitents. When a man resolves I will have no more to do with sinne, then, not till then, doth his prayer finde way to God. Impenitencie clogs the wing of devotion, and stops its passage unto Heaven. The person must be accepted before the petition: Christ Iesus is the Priest that offereth, and the Altar which sanctifieth all our services, 1 Pet. 2.5. Esay 56.7. And Christ will not be their Advocate in Heaven, who refuse to have him their King on earth. The Scripture is in no point more expresse then in this. If I regard iniquity in my heart, the Lord will not heare me, Psal. 66.18. Prayer is a powring out of the heart; if iniquity be harboured there, prayer is obstructed, and if it doe break p. 102out, it will have the sent and savour of that iniquity upon it. The sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. both because it is impure in it selfe, and hath no Altar to sanctifie it. He that turneth away his eare from hearing the Law, even his prayer shall be an abomination, Prov. 28.9. Great reason that God should refuse to heare him who refuseth to heare God; that hee who will not let God beseech him (as hee doth in his word, 2 Cor. 5.20.) should not be allowed to beseech God, Prov. 1.24.28. Esay 1.15. His eare is not heavie that it cannot heare, but iniquitie separates between us and him, and hides his face that he will not heare, Esay. 59.1, 2. Ezek. 8.18. God heareth not sinners, Ioh. 9.31. the prevalency of prayer is this that it is the prayer of a righteous man, Iam. 5.16. And indeed no wicked man can pray in the true and proper notion of prayer. It is true, there is a kinde of prayer of nature, when men cry in their distresses unto the God and Author of nature, for such good things as nature feeleth the want of, which God in the way of his generall providence and Common mercies is sometimes pleased to answer sutably to the naturall desires of those that aske them. But the prayer of faith (which is the true notion of prayer, Rom. 10.14. Iam. 1.15.) goes not to God as the Author of nature, but as the God of grace, and the Father of Christ, and doth not put up meer naturall, but spiritual requests unto him as to an heavenly Father, which requests proceed from the spirit of grace and supplication, teaching us to pray as we ought, p. 103Zach. 12.10. Rom. 8.26, 27. Gal. 4.6. So that they who have not the spirit of Christ enabling them to cry Abba Father, Gemendi & interpellandi inspirans affectū, Aug. Ep. 105. Inspiranes deside…ium etiam adhuc incognitae tantae rei, quam per patientiam expectamus, Ep. 121. c. 15.are not able to pray a prayer of faith. Prayer hath two wills concuring in it when ever it is right, Our will put forth in desires, and Gods will respected as the rule of those desires: for wee are not allowed to desire what we will our selves of God, but we must ask according to his will, 1 Ioh. 5.14. Now whensoever impenitent sinners pray for spirituall things, they doe ever pray contrary to one of these Two wills: when they pray for mercy and pardon, they pray against Gods will, for that which God will not give: for mercy is proposed to, and provided for those that forsake sinne, Prov. 28.13. hee who choseth to hold fast sinne, doth by his owne election forsake mercy: for the goodnesse of God leads to repentance, Rom. 2.4. Gods mercy is a holy mercy, Interdum obnixè petimus, quod recusaremus si quis ofserret—multa videri volumus velle, sed nolumus—Saepe aliud volumus, aliud optamus, Et verum ne Di…s quidem dicimus, Sen. Epist. 95.It will pardon sinne forsaken, but it will not protect sinne retained. Againe, when they pray for grace, they pray aganst their owne will, for that which they themselves would not have: It is impossible that a man should formally will the holding fast and continuing in sinne (as every impenitent man doth) and with the same will should truly desire the receiving of grace, which is destructive to the continuance of sinne: and if a wicked man do truly will the grace of God when he prayes for it, why doth he refuse the same grace, when he heareth it in the Ministry of the Word offered unto him? If God offer it, and he desire it, how comes it not to be received? Certainly there is not any thing in the corrupt p. 104heart of man by nature which can willingly close with any sanctifying grace of the Spirit of Christ. Selfe-deniall is a concomitant in all Acts of grace, and selfe-seeking in all acts of lust; and therefore where there is nothing but lust, there can be no reall volition of grace which is so contrary unto it.

This teacheth us to have penitent resolutions, and spiriturll aimes in all our prayers, §. 17.if we would have them prevaile at the throne of grace. We are now under the heavy calamity of a Civill warre: And very desirous we are it should be removed; we suffer and languish, and fret, and pine away, and we complaine every where of want, and violence. But who set themselves to cry mightily to God, and call upon their soule as the Marriners upon Ionah, O thou sleeper, what meanest thou, arise, call upon God? Haply we goe so farre, we pray too, and yet receive no answer, because we ask amisse, Iam. 4.1, 2, 3. wee are troubled that our lusts are abridged of their fuell, or that our nature is deprived of her necessaries, and for these things wee pray. But till our troubles bring us to seek God more then our selves; make more sensible of his wrath then of our owne wants; more displeased at what offends him, then at what pincheth and oppresseth our selves; we cannot promise our selves an answer of peace. The Marriners cryed, and the Tempest continued still, Ionah was to be cast over; so long as there was a fugitive from God in the Ship, the storme would not cease. Never can wee promise our selves any comfortable fruit of our p. 105prayers, till the aime of them is spirituall, that God may be honored, that his Church may be cleansed & reformed, that our lives may be amended, that whatsoever forsakes God in us may be cast away. Till Gods whole work be performed upon Mount Sion & upon Ierusalem, we cannot promise our selves that he will call in his Commission and Charge to take the spoile and the prey, Esay 10.12. And therefore our greatest wisedome is to consider what God calls for, to make it our prayer, and endeavours, that his will and counsell may be fulfilled; the more wee make God our end, the sooner we shall recover our peace again.

Secondly, We learne,§. 18. that our performance of duty, doth depend much upon Gods hearing and answering of Prayer. Ephraim will have no more to doe with Idols, because God hath heard him. Prayer is the key of Obedience, and the introduction unto duty. The principles of duties are, wisdome to know and order them; will to desire and intend them; strength to performe and persevere in the doing of them: And all these are the product of Prayer. If any want wisedome, let him ask it of God, Iam. 1.5. so Solomon did, 1 Kings 3.9. and who am I, and what is my people saith David, that wee should bee able to offer so willingly? for all things come of thee. 1 Chron. 29.14. and the Apostle prayes for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man, Ephe. 3.16. the Principles of duty are the fruits of Prayer, and therefore the performance of duty doth much depend on the p. 106hearing, and answering of prayer.

§. 19.Thirdly, we learne from Gods observing, or having a carefull and vigilant eye upon Ephraim, that when we renounce all carnall and sinfull confidence, and cast our selves wholly upon God, engaging his eye of favour and providence unto us, this will be a most sufficient protection against all the cruelties of men. One would think when we heare a sword threatned, dashing of Infants, ripping of women, the Prophet should have called on them to take unto them weapons to make resistance (and certainely the use of meanes in such cases is necessary; the sword of the Lord doth not exclude the sword of Gedeon.) One would thinke, Take to you words, were but a poore preparation against a destroying enemy: yet this is all that the Prophet insists on; when the Assyrian comes against you, do you Take with you words; your lips shall be able to defend more then his Armies can annoy. Words uttered from a penitent heart in time of trouble unto God, are stronger then all the preparations of flesh and bloud, because that way as prayer and Repentance goe, that way God goeth too. Amalek fights, and Moses speakes unto God in the behalfe of Israel, and the lifting up of his hands prevailes more then all the strength of Israel besides, Exod. 17.11, 12. One man of God that knowes how to manage the cause of Israel with him, is the Chariots and horsemen of Israel, 2 Sam. 2.12. What huge Armies did Asa and Iehoshaphat vanquish by the power of Prayer? 2 Chron. 14.11.20.23, 25. Till God forbid prayer, p. 107as he did to Ieremy. 7.16.11.14. and take of the hearts of his servants from crying unto him in behalfe of a people, we have reason to hope that he will at last think thoughts of mercy towards them. Exod. 32.10, 14. and in the meane time, when they are reduced to the condition of fatherlesse children, he will be a Guardian unto them; his eye of providence and tuition will observe them, and take care of them; He is the Father of the fatherlesse, and Iudge of the widow, even God in his holy habitation, Psal. 68.3.

Now in that he saith, I am a green firre-tree, It is a promise made in opposition to all the vaine succors which they relyed on before,§. 20. intimating that instead of them he would be their defence and shelter, that they should not need to hide themselves under such narrow refuges. Whatsoever humane wisdome, wealth, power, or other outward meanes men have to defend themselves withall, yet they shall never finde any true and solid protection but in and from God after sound conversion unto him. The firre-tree Pliny saith, casteth not its leaves, and so yeelds a perpetuall shade both in winter and in summer. To note that sound conversion yeeldeth comfort in all conditions of life. Though the earth be removed and the mountaines carried into the midst of the Sea, &c. Psal. 46.2, 3. Habac. 3.16, 17, 18. However it be, God is good to Israel, and it shall goe well with the righteous; he will be for a sanctuary to his people that they need not bee afraid, Esay 8.12, 13, 14. If you would have your hearts above all the troubles of the world, get under p. 108this firre-tree, cast you selves under this protection, get into the Chamber of Gods providence and promises, and then though the troubles of the world may strip you of all outward comforts, yet God will be all unto you.

Lastly, in that hee saith, From me is thy fruit found: We learne, that though good works be Ours when they are done by us, yet they come from God who enableth us to doe them; we beare them, but God worketh and produceth them in us: The duty is ours, but the efficacy and blessing is his. This falleth in with what hath been handled in the first Doctrine; and therefore I shall say no more of it.