it He will reuiue vs Raise vs vp and wee shall liue in his sight For the first of these which is the person from whom all helpe comfort and deliuerance doth come it is the Lord The Person for this is that the Church acknowledgeth here when they say Hee will reuiue vs hee will rayse vs vp It was hee that had wounded them and spoyled them so they seeke onely to him for helpe and deliuerance Doct. 1 Whose example may bee a notable president vnto vs in all misery to direct vs In all our miseries wee must flie vnto God for deliuerance vnto whom we should sue for deliuerance euen to the Lord who as it is hee alone that killeth so it is hee alone that maketh aliue againe And in the performance of this duety the holy Seruants of God haue gone before vs who in the midst of all their troubles and afflictions haue euermore had recourse vnto God as that of the Prophet Dauid so oft in the booke of the Psalmes Lord how are my aduersaries increased against mee Psal 3.12 many say to my soule there is no helpe for him in his God But thou O Lord art my Buckler Psal 7.1.2 And againe O Lord in thee haue I put my trust saue mee from them that persecute me 1. King 17. Exod. 12. Deu. 32.39 and deliuer me Who was it that sent Manna to the Israelites when they wanted bread but the Lord Who was it that could giue water out of a stony rock but the Lord And who was it againe that could command the Rauens to feed his Prophet but the Lord And who was it that brought the people out of Egypt when they were so pursued by Pharaoh euen to the red Sea where through they passed safely when the Egyptians perished but the Lord This doth Moses set downe 2. Kin. 19.3 Act. 12.1.2 Io 5.14 Dan. 9.17 at large when hee speaketh in the person of God Behold now for I am hee and there is no Gods with me I kil giue life I wound and make whole neither is there any that can deliuer out of my hand This duty was practised of good King Ezechiâ—s when Ierusalem was besieged and the Temple was in danger to be desolated What was the course that this godly King did take in this time of great calamity and misery of the Church surely hee sought vnto the Lord and prayed saying Io. 11.41 O Lord I beseech thâ—e saue vs out of his hand that all the Kingdoms of the earth may know that thou O Lord art onely God Besides these plentifull examples and the like whereof the Scriptures are full wee haue the promise of God that hee will heare vs and deliuer vs if we seeke onely for helpe and deliuerance at his hands As that place of the Psalmist Psal 50.15 Mat. 7.7 Psal 34.9 37.5 Call vpon mee in the day of thy trouble and I will heare thee and deliuer thee And againe Aske and you shall haue Seeke and you shall find Knocke and it shall be opened vnto you Oh what gracious and mercifull promises hath God made vnto his Church and people and all to make vs to rely vpon him It is not tribulation it is not afflictions that shall any whit hinder our blessednesse the Lord hath promised to sanctifie them all vnto vs and that they shall worke for our good they shall neuer depart from vs but they shall leaue a blessing behind them Now let vs come to the vses of this Doctrine The Doctrine being thus cleared that as all iudgements Vse 1 and afflictions come from God so wee must seeke onely to him for helpe and deliuerance this serueth in the first place to condemne that horrible and diuelish practise of many in these dayes and times wherein wee liue that when the hand of God is vpon them Brand of a wicked man to resort to Witches for health in time of distresse and that the Lord doth strike their bodies with long and tedious sicknesse losse of Cattell or the like where they might see clearely the hand of God and the finger of the Lord What doe they out by and by â—â—nd out to some Cunning man as they call them of Cunning women or rather indeed vnto the Deuill himselfe neuer looke vnto the purpose prouidence of God which ruleth and gouerneth all things from the highest to the lowest in the world without whose purpose and prouidence nothing could come to passe no not the least ache in a mans little finger as our Sauiour teacheth The farthing Sparrow cannot light on the ground without the prouidence of your heauenly Father Oh what folly and madnesse is this in men that they should thus forsake the Lord runne to the Deuill surely it is a note and a brand of a wicked man for the child of God in the time of misery and affliction doth euer turne vnto God by true and vnfained repentance and doth bring forth fruits worthy amendment of life they beleeue in God and rest vpon him for comfort and deliuerance But of this before Secondly wee may obserue hence the endlesse Vse 2 goodnesse of God towards his Church and people that hee neuer leaueth them without comfort Comfort to the godly that hee is priuy to their miseries and will deliuer them for if the Lord command vs to seeke vnto him in time of trouble and great distresse surely then the Lord will not send vs away empty not suffer vs to depart away ashamed let our present care then bee to serue the Lord and then wee shall haue our part and portion in this perogatiue which all the wicked and vngodly wretches of the world come short off I called vpon the Lord in trouble sayth the Prophet Dauid and the Lord heard mee at large Mat. 28. All other comforts come short of this that in time of Sicknesse Triall Trouble Assaults of Sathan Temptation and houre of death wee shall finde comfort if wee Returne vnto him Oh blessed life Oh happy condition that God 〈…〉 leaue his comfortlesse but will bee thus with them 〈…〉 end of the world So that no man can now 〈…〉 vaine to serue the Lord Mal. 3.14 And what profit 〈…〉 â—â—â—ping the commandement herein wee see our Labour is not in vaine in the Lord because in the middest of all our troubles miseries and afflictions here Rom. 8.37 We are more then Conquerours through him that hath loued vs. Oh then let vs goe vnto God and seeke euer for helpe and deliuerance at his hands No Father is more ready and willing to heare his child then the Lord is ready and neare at hand to heare vs. Let vs tread in the steps of Dauid Ezechias the Prophets and Apostles and other holy men of God who haue euer in their greatest troubles resorted vnto the Lord for helpe and deliuerance And howsoeuer the Papists may teach men to pray to Saints and Angels to the Virgin Mary and
remembrances vnto them and his corrections are their instructions and the Lord thus exercising his Children in the Schoole of afflictions doth thereby breake in them the power of sinne let out as it were the superfluous humour of pride and selfe-loue which are ready to corrupt euen our best actions So that albeit afflictions bee grieuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces The mercies of God indeed ought to leade vs to repentance and the more aboundantly the Lord doth bestow his mercies vpon vs the more should bee our obedience But alas it fareth otherwise with vs for his blessings and benefites are vnto vs many times occasions of euill insomuch as wee turne the grace of GOD into wantonnesse And therefore farre better were it for many in respect of the good of their soules that they had alwayes beene held in the bedde of affliction then enioying health peace prosperitie strength of body c. they should abuse the same to the great dishonour of God and the ruine of their owne soules Vse 3 Seeing that afflictions when the Lord doth lay the same vpon vs to this end to better vs in obedience are so auaileable that they worke a reformation in the whole man We are hereby put in mind of our duety how wee ought to behaue our selues vnder the hand of God that if the Lord hath humbled vs by long and tedious sicknesse by losse of goods children friends c. or by any other meanes whatsoeuer that then we trie and examine our hearts what reformation these things haue wrought in vs whether they haue made vs to call our owne wayes to account and straightly to examine our owne hearts what euill thoughts corrupt words or sinfull action hath passed from vs that hath thus made the Lord to strike and to punish vs and when wee haue taken as it were a Catalogue of all our sinnes if it were possible then let vs try our sorrow whether wee be truely humbled for them Lam. 3.39 or no This duty is vrged by Ieremie Wherefore is the liuing man sorrowfull Man suffereth for his sins Let vs search and trie our wayes and turne vnto the Lord. For surely this is the marke that God doth ayme at not by affliction to destroy vs or to confound vs for euer but to make vs to call our owne hearts to account to see our sinnes and to bring vs home to himselfe Vse 4 And last of all wee are taught here not to measure the fauour and loue of God towards our selues or others Eccle. 9.2 eyther by prosperity or aduersity for as Salomon sayth All things come alike to all and the same condition is to the iust and to the wicked And as the Apostle sayth Rom. 14.17 The Kingdom of God standeth not in meat and drinke c. So that if wee desire some euidences of Gods fauour and loue towards vs we must not seeke for it in our outward peace and tranquility of body mind heere or in continuall aduersity both which are common to the iust and vniust to the good and bad onely try them by the effects of affliction for in the godly they bring forth the quiet fruit of repentance whereas they make the wicked but the more obdurate and hardned in their sinnes the godly in their sufferings communicate with the Crosse of Christ Psal 126.6 whereas the wicked in their sufferings communicate with the curse of sinners and take this for a rule that neuer fayleth That the Crosse if care bee had to profite thereby neuer departeth but it leaueth a blessing behind Come let vs returne Here we may see what is the counsell that they giue one to another in affliction namely to make speed to turne vnto God whose wrath and heauy displeasure they had prouoked against them by their sinnes and whose iudgements were already gone out against them they were assured that there was no other way or meanes to pacifie the wrath of God Luk. 13.5 but onely to breake off their sinnes by repentance and therefore they call one vnto another Come let vs turne c. Here wee are taught this lesson for our instruction Doct. 2 euen from the example of these beleeuing Iewes What counsell it is that wee must giue to others in aduersity stirring vp one another in the time of affliction to return againe vnto God by repentance from whom they had departed by their sins What is the counsell that wee must giue one to another in affliction namely to exhort men to turne vnto God to confesse their sinnes to bee grieued for them Dan. 4.24 and to beg the pardon of them This is the counsell that Daniel gaue to Nabuchadnezar namely to breake off his sinnes by repentance Wherefore O King let my counsell bee acceptable vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore c. Again the Prophet Ieremy obserues the same Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and try our wayes and turne vnto the Lord. And surely this is the best counsell that any Christian man or woman can giue to another in affliction namely to breake off their sinnes by vnfained repentance and turning vnto the Lord This is the right way to stoppe the breach of Gods wrath and to call in his iudgements Many men haue sought other meanes and wayes to preuent the Lords iudgements but alas as the cause of all iudgements are our sins Our sinnes turne many good things from vs And a fruitfull land maketh hee barren for the wickednes of them that dwell therein So vnlesse they be taken away by true vnfained repentance wee doe but weary our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes else the hand of God cannot bee remoued Wee see in a lacke so long as the weight hangs vpon the corde it moues the wheeles but take off the lead and it will cease Our sinnes bee as a mighty Milstone to plucke downe Gods fearefull iudgements vpon vs now remoue our sinnes then Gods anger shall cease but let vs know till wee cease from sinning Leuit. â—6 Hos 4.1.2 the Lord cannot cease from smiting Nay if wee walke stubbornely against him and will not turne hee will euen whet his sword and neuer cease smiting till he make an end of vs. Yea the Prophets and holy men of God in such times when we lye open to Gods wrath haue called vs to repentance stirred vs vp to prayer moued vs to humiliation and acknowledgement of our sinnes which haue deserued such chasticements What is the reason that the Lord sends such barrennesse vpon the earth vnseasonable weather immoderate raine surely our sinnes our ignorance contempt of the Word our abuse of the Sacraments yea our abuse of plenty in drunkennesse whoredome swearing c. Now what 's the way to haue
plenty and aboundance how may wee remoue the anger of God and his iudgements eyther already vpon or else eminent ouer our heads Surely remoue the cause of Gods iudgements namely sinne else the hand of God cannot bee remoued And therefore let vs all practise this counsell and wisely consider what the Lord hath against vs and wherefore hee is angry with vs that so wee may bee reconciled vnto him and brought into his fauour againe This Doctrine Vse may serue to condemne that preposterous course that many men doe take eyther for themselues when they lye vnder the Crosse or with others For themselues If the hand of God lye vpon them with long and tedious sicknesse how many are there that leaue the Lord and resort to Witches and Wizards that looke againe more to the meanes then they doe to the Lord without whose blessing they can doe vs no good So in time of Famine Pestilence Warre and the like how many are the windings and turnings in the heart of man to preuent the iudgements of God they will leaue no attempt vnattempted for their deliuerance But to trie their owne hearts to find out their sinnes which are so many rebellious Ionasses in the shippe of their own soules that haue moued the Lord to send those stormes of afflictions Oh this they neuer thinke vpon And as they themselues fayle in the maine point of all that is to try their owne hearts to looke into their wayes and to turne vnto the Lord by vnfained sorow So deale they with others for what is the counsell else they giue vnto others in time of sicknesse but this Be of good cheare Eate warme meats Vse good physicke c. Oh! this is not the counsell we should giue but to say with the godly heere Come returne to the Lord Repent of thy sinnes beg the pardon of them at Gods hands This is the counsell wee must giue to the afflicted and not to seeke helpe from men before wee haue sought forgiuenesse of sinnes of God Come let vs returne vnto the Lord. Heere we may see the fruit of true conuersion they seeke not euery man his owne good but the good of their brethren and therefore vse godly motions and christian perswasiōs one to another to returne vnto God Doct. 3 From whose godly practise and religious example wee gather a further poynt of Doctrine It is the duty of euery christian to labor to draw others to god that it is not inough for a man to goe to heauen himselfe but it is the duty of euery Christian to labour to draw others with them as these holy Seruants of God say heere Come let vs returne these bee their godly perswasions one to another they labour to goe hand in hand in their repentance as we say to men women Come will yee goe to the Market fayre c. So in Religion we must call one vpon another to draw men to God and as one wicked man seeketh to make another like himselfe so hee that is truely conuerted will not rest in that inward comfort of his owne conuersion but will labour by all meanes to conuert others vnto GOD and labour to make them partakers of the same comfort which they themselues haue receiued from God This thing is very apparant in the conuersion of the godly when Andrew was brought to Christ hee found his brother Simon Io. 1.41.43.45 and said vnto him We haue found that Messias that is Christ So when Christ called Phillip and said vnto him Follow me Io. 4 28. Phillip found Nathaniel and sayd vnto him Wee haue found him of whom Moses did write in the Law and in the Prophets Iesus the sonne of Ioseph that was of Nazareth The like appeares in the woman of Samaria when Christ had reueiled himselfe vnto her and offered her to drinke of the water of life after which she should neuer thirst agane shee ran into the Citty and said Come see a man which hath told mee all things that euer I did is not hee that Christ being moued her selfe she labours to moue others And this doth the Prophet Dauid promise vnto the Lord that if hee would restore him once more vnto the ioy of his saluation that then he would become a Preacher Ps 51.12.13 Ps 66.16 Ps 116. Gal. 3 2. Cor. 1.4 Esay 38.19 Luk. 22.23 and Proclaimer of the same mercy vnto others And surely this is a speciall fruit of faith and true repentance to labour by all meanes possible to conuay grace vnto others and to shew them what God hath done for our soules and to draw out the blessings which God hath bestowed vpon our selues to the good and benefit of others The Prophet Dauid doth labour herein Come sayth he and I will shew you what God hath done for my soule And the Elect are called vessels of mercy because they being themselues filled with the mercies of God should draw out the same as good liquor for the vse and comfort of others Saint Paul sayth God had mercy on him that he might shew mercy vnto others The child of God is not like vnto Nabol All for himselfe but he is taught of God to loue his brother And thus wee see how wee ought to behaue our selues in respect of Gods gifts we must not hide them in the ground or in a napkin but wee must imploy the same to the good of others This may serue to reproue that common conceite Vse 1 in mens minds that so long as they doe well themselues they need not care how other◠doe whether they sinke or swimme whether they goe forward or backeward grow vpward or downeward to God or the Diuell but it is impossible for any Christian man or woman who hath truely tasted of the worke of grace in his owne heart but hee must communicate the same to the good of others Indeed most men little regarde this they cannot be perswaded that they bee bound to saue the soules of their brethren and therefore they say euery man for himselfe and God for vs all but the truth is that when euery man seeks himselfe the Deuill gets all To saue soules to draw men to Christ Oh wee thinke this is the Ministers duety it belongs to him alone it belongs not to vs. True it is that it belongs especiall to the Minister to labour to saue mens soules and therefore they are especially bound to labour by continuall teaching and preaching of the word of God as also by their godlie life to draw men to God to exhort them to call vpon them to turne vnto the Lord and if they bee negligent and carelesse the flocke of Christ must needs go to ruine yet many there are that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them Ouerseers These are they that liue of the Altar but care not to minister at the Altar They will bee sure to reape carnall things but they haue no
the performance of any spirituall duty Ibo 42.6 This should make vs to Abhor our selues in dust and ashes Oh in the matters of the world we are quicke of conceit If a man should tell vs how we should get some profite or enioy some pleasure or come to preferment These things are wee ready to conceiue of They shall not need to alledge any reasons to perswade vs to seeke after them nor arguments to moue vs. But how eagerly doe we hunt after these temporall things and that with great delight but when we shall be taught out of the Word of God how we may attain that true treasure that the rust and moath cannot corrupt and which shall neuer be taken from vs euen the Kingdome of heauen and the euerlasting saluation of our owne soules how carelesly doe we listen after it Nay the Ministers of Gods word had need to vse reason vpon reason and all to little to perswade vs to seeke after them Oh that wee should be so carelesse when we are exhorted to Returne vnto the Lord for the pardon of our sins that wee should thus sleepe still in sinne and blesse our selues in our euill and vngodly wayes Nay that which is worst of all how many bee there that when they are exhorted to any holy duty that are so farre from yeelding vnto them that they obiect against them fleshly reasons as it were laying stumbling blockes in their owne wayes to keepe them from God! We see this cleare in many who being exhorted vnto a new course of life and told of the necessity of labouring to get knowledge and hearing the Word of God They can obiect for themselues I shall then lose my time neglect my busines hinder my estate make my selfe a laughing stock vnto the world These are like those Guests in the Gospell Mat. 22.5.6 Mat. 13.22 who being bid to the banquet made excuses and would not come but made light of it Yea our Sauiour teacheth that when the Word of God is preached vnto vs the cares of this world the deceitfulnes of riches and the lusts of or her things choke the Word and it is made vnfruitfull Oh let vs beware that wee be not led aside by the subtilty of Sathan and these corrupt imaginations of our owne hearts but when the Word of God reproueth any sin in vs though the same seem neuer so sweet vnto the flesh Oh stride ouer all the rockes of offence that stand before vs to make vs fall that so we may hearken vnto the voyce of God and that God may delight in vs and take pleasure in our obedience proceeding from the heart Vse 2 Secondly as this shewes the backwardnes and vntowardnes that is in mans nature to the performance of any holy duty that we stand in need of so many reasons and arguments to perswade vs So it shewes vs also what course the Minister of Gods Word must take in preaching the Word That is not onely simply to propound and shew men their duties but hee must exhort them call vpon them nay he must study how hee may speake and vse all perswasions reasons and arguments to draw men to obedience to Turne vnto the Lord Ioh. 15. Mat. 13. Ioh. 10.1 Mat. 3.10 Luke 8.4 they must exhort they must intreat they must perswade and vse reason vpon reason and argument vpon argument and all will bee too little to draw men to seeke vnto God and to obey his blessed Word This hath beene the course which the Prophets from time to time haue obserued in their Sermons vnto the people that haue stooped downe to the capacity and vnderstanding euen of the simplest raising diuers Similes and Comparisons to illustrate the doctrines vnto the people to presse the same with diuers reasons and arguments to the end that all men might be left without excuse that as the Apostle sayth 2. Cor. 4.3 If the Gospell be hid it is hid vnto them that be lost He hath spoyled vs he hath wounded vs. Now we are to come to the words themselues And it is all one as if they should haue said Behold wee are grieuously spoiled we see how the Lord hath been offended and angry with vs for our sins how he hath for our rebellions thus spoyled vs of our liberty spoiled vs of our Country of our goods possessions yea and spoyled vs of his mercy and fauour hee was wont to shew vnto vs Nay he hath wounded vs and that grieuously he hath laden vs with the grieuous burden of afflictions Wee see it is the correcting hand of God for our sinnes and therefore let vs Returne vnto him by true repentance that he may heale vs helpe vs. Seeing then that they vse the remembrance of Gods Doct. 2 anger and of his iudgements vpon them as a meanes to draw them to God Gods iudgements must moue men to repentance and to bring them to repentance Wee may hence learne what is the end of all Gods iudgements eyther generall vpon a whole land or priuate vpon any particular man or woman What hath the Lord any delight to punish and to plague men and women with his heauy iudgements no verily the Lord doth not punish vs willingly Lam. 3.33 he takes no delight to afflict the children of men God sent his Prophet to cry in the streets of Nineueh Yet forty daies Ionas 3. and Nineueh shall be destroyed They made the true vse of Gods iudgements threatned against them when they fasted and prayed did put on sackcloth from the greatest of them to the least of them and did turn from their euill wayes and from the wickednes that was in their hands 1. Reg. 21.27 When Ahab had heard the iudgements of God threatned against him and his house Psal 78. Psal 107. He rent his clothes and put on sackcloth vpon him and fasted and lay in sackcloth and went softly So did the rebellious Israelites from time to time when the iudgements of God were vpon them they sought the Lord. This appeares likewise by the example of the progigal son when iudgement followed him at the heels had ouertaken him as it is the wages of al sin he then came to himselfe resolued of a return home to his father Whensoeuer therefore God shal lay his rod vpon our backes eyther in our owne persons in our goods or in our good names or in our wiues and children or any other that are deare vnto vs it is for this end that feeling the smart we may humble our selues vnder his hand And withall let vs know that whensoeuer our stubbornnes and disobedience shall driue the Lord to take this course with vs it is neuer without his great griefe as that place of the Prophet Hosea is worth our best consideration Hosea 11.8 where the Lord sayeth How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I
let this moue vs all to bee grieued for this sinne Let vs amend it Esay 1.16 Pro. 15.11 Let vs labour to come with penitent and obedient hearts else all our prayers and all things else that we doe in Gods seruice Ier. 7.7 is but Abomination to the Lord. And indeed when men are once come to this passe that they thinke they haue knowledge inough faith and repentance inough and are forward inough so long as they come to Church and heare the Word when men are once come to this passe many meanes and great meanes can doe them no good This people of the Iewes had many means the Lord sent his Prophets earely and late Ier. 7. but they could not conuert them and why because they cryed the Temple Mich. 6.6.7 the Temple and trusted in lying vanities So the Lord sent his Prophet Mica threatning them with iudgements yet they were not reformed and the reasons is because they contented themselues with these outward shewes of repentance and thought their outward worshippe was inough and that God would bee content with their sacrifices And again he heard the Prophet Ezechiel preach and denounce Gods Iudgements Ezec. 33.31.32 yea they commended him and were forward to heare him yet this vile thought and perswasion being in their hearts that it was inough to heare though they went no further stopt their hearts so as they could not repent Mar. 6. â—0 This was Herods sin who was come to this height of impiety that if Iohn Baptist would bee content with his hearing so it was but reformation of life especially of his beloued sinne hee should neuer see in him Reu. 3.15 And surely this is that that makes all good things vnprofitable to vs because men thinke they are wise inough and good inough Is it not a wonder that men should liue so many yeares vnder the meanes heare so much and read so much and yet profite so little Indeed it could neuer bee so if men did see their wants and come with penitent and obedient hearts Oh then I beseech you in the feare of God lay aside this proud conceit lay aside this vaine perswasion that you should thinke your outward seruice and worship of God is inough that you know inough and are good enough rather thinke the worst of your selues and desire more grace that yee may seeme good with more feeling and comfort Secondly in that the Lord compares their repentance and goodnes all their piety and seruice of God to a Morning cloud and to the dew before the Sunne he shewes that their Repentance was not onely vnsound but also vncertaine of no continuance some good motions came into their minds and some prickes of conscience for their sinnes but yet they would not leaue their olde sinnes and turne to God with al their hearts From whence wee obserue a further point of Doctrine Doct. 7 that the wicked themselues haue somtimes good motions in them howbeit they bee not lasting The wicked haue sometimes good motions in them but not lasting When Gods hand is vpon them by long and tedious sicknes how ready are many to make solemne vowes vnto the Lord of reformation of their liues but alas this is but while their consciences are vpon the racke but when that his iudgements are remoued it may be sayde of them as of wicked Ahaz 2. Chr. 28.22 They trespasse yet more against the Lord. This was the desperate estate and condition of this people the Lord threatned them with many great and grieuous iudgements as in the former chapter vnder the which they seemed to bee humbled for a time but alas it was but for a time for it quickly vanished away euen as the Dew when the Sun shines hote vpon it This was the case of the people in Moses time they made a fayre shew for a time Deu. 5.27 saying to Moses the seruant of the Lord Goe thou neare and heare all that the Lord our God sayth Num. 23 10. and declare thou vnto vs al that the Lord our God sayth vnto thee and wee will heare it and doe it Balam that false Prophet that loued so the wages of iniquity as that hee would haue done directly against the commandement of the Lord yet hauing his mind inlightned desired that hee might Die the death of the righteous which was in it selfe a good and a godly prayer had it not proceeded from a wicked and a gracelesse heart but it was not constant in Balam but as a sudden flashing of a lightning quickly vanishing away Exod. 9.27 What shall wee say of Pharaoh who cryed out I haue sinned the Lord is righteous but I and my people are wicked This appeareth further in the Iewes who wished to come to happinesse if that would haue serued the turne Io. 6.34 Lord giue vs euermore this bread they had grieuously sinned against the Sonne of God and yet in a certaine remorse of conscience they wished to be partakers of eternall life This the Apostle condemneth in the Galathians Gal. 5.7 Yee did runne well what did let you that yee did not obey the truth Was not this the case of Hymeneus and Philetus 1. Tim. 1.10 2. Tim. 2.18 2. Tim. 4.10 were they not held to bee great Christians in their times and obtayned a good report in the Church of God in the which they liued yet afterwards fell away making shipwracke of faith and a good conscience What shall wee say of Demas PhilemoÌ„ 24. who went so farre in Religion as that hee suffered imprisonment for the truthes sake and yet fell in loue with the world What did it profite Iehu to bee zealous for the Lord in slaying the Priests of Baal seeing he Departed not from the sinnes of Ieroboam 2. Reg. 10.25 v. 31. What did it profite Lots wife to goe out of Sodom commanded by the Angel Gen. 19.26 accompanied by her deare husband seeing shee looked backe and was turned into a piller of salt Wee must therefore contend for more faith for more knowledge and for more grace that wee may finde in our selues a dayly increase in the same for not to goe forward in Religion is to goe backeward and not to increase in spirituall graces is certainely to decrease and decay in them Wee haue in the Scriptures many lawes to incite and prouoke vs to goe forward to perfection to walke to labour and to striue for godlines but wee haue none to giue liberty to sit still to bee idle or to loyter to bee carelesse or secure This doth the Lord himselfe teach vs when hee sayth If a righteous man turne from his righteousnesse Ezec. 18.24 and do the thing that is euill all the righteousnesse that hee hath done shall bee no more thought vpon but in the wickednesse that hee hath done in the same hee shall die 1. Cor. 9.24 And this is taught by the Apostle Paul when hee sayth Know yee not
the Lord. Seeing then the Lord is not easily drawne to the Vse 1 execution of iudgement before hee hath offered many meanes of repentance and reconciliation Oh let vs apply this Doctrine to our selues Let vs looke backe vnto our former times Let vs take notice of Gods mercifull dealing with vs Hath not the Lord warned vs by many meanes and proued vnto vs that there is a necessity imposed vpon vs that wee must needes Returne vnto him I appeale vnto thy conscience whosoeuer thou art that readest this Haue wee not beene told plainely of our sins that liuing in that course wee doe at this present we cannot be saued hath hee not againe warned vs of his iudgements by his Ministers wee know wee know euery one in the secret of his owne bosome that the Lord hath spoken vnto vs warning vs of iudgement but when this means would not serue to bring vs home to himselfe by repentance nor to returne vnto God Now the Lord hath met vs with iudgement euen this vnseasonable weather that makes the creature to mourne vnto vs to teach vs to mourne besides how many particular afflictions chasticements hath the Lord layd vpon vs in our bodies goods and good names wife children cattell and the like do not they al summon vs to repentance and cry aloud in our deafe eares that the Lord is at hand with his udgements Oh let vs bee warned betimes to seeke vnto him by repentance lest the Lord vsing all these meanes vnto vs to bumble vs and wee remaine rebellions and hard hearted still bee take occasion euen therehence to lay the heauier iudgement vpon vs. Let vs then acknowledge the Lord to bee a iust God that giues vs such warning and when his iudgements shall lye heauy vpon vs let vs not accuse the Lord of any hard dealing but rather accuse the hardnesse of our owne hearts which would not bee warned by his Word and Iudgements Dan. 9. Daniel confesseth that because the people would not beleeue the Lords Prophets and faithfull seruants therefore they were iustly plagued for their sinnes Let vs do the like and take heed that wee doe not neglect the checks of our owne conscience reprouing vs of our sinful waies for the time commeth apace and wee know not how soone when this conscience of ours the which now doth checke vs shall iudge vs and this heart of ours the which now doth reproue vs shall torment vs and that because wee haue wilfully neglected the meanes of our owne saluation when the Lord hath offered the same vnto vs. Vse 2 Secondly seeing the Lord doth vse so many means to humble vs and to bring vs home to himselfe by repentance wee are taught hence that if any doe perish in his sinnes hee must not impute the fault vnto God but vnto himselfe for the Lord may iustly say vnto vs as somtimes to the people of Israel Esay 5.4 What could I haue done more to my Vineyard that I haue not done so what should I haue done more to the soule of this sinner that I haue not done my Word my Iudgements my mercies the motions of my Spirit all these haue I vsed to humble them So that in all our plagues and iudgements in all our woes and miseries whether in this world or in the world to come the whole blame must light vpon our selues whose hearts are so hard that they will not repent from this fearefull iudgement or hardnesse of heart the Lord keepe vs all for his Christs sake VERSE 6. For I desire mercy and not sacrifice and the knowledge of God more then burnt offerings THe Lord hauing threatned this rebellious people by his iudgements manifested his anger for their sinnes disobedience especially because they would not bee reformed of their euill courses and bee humbled by his word Now the Lord doth preuent an obiection which this people might or did make The preuention of an obiection and takes away all colouâ— of excuse For thus they might say why should the Lord bee thus angry with vs and thus to chide vs to cry out vpon vs to threaten vs by his Prophets Doe wee not serue God doe we not kill our beasts to offer them in sacrifice to God Do wee not thus and thus but wee can neuer please him hee will neuer be content with vs let vs doe what wee can though wee offer neuer so many sacrifices and burnt offerings yet the Lord is alwayes chiding and finding fault with vs. To all this the Lord seemes here to answere I passe not for these outward Ceremonies and outward worship vnlesse you ioyn true faith and obedience to God and true loue and charity vnto men Duties of piety to God ioined with the true knowledge of God and true reformation of our hearts and liues together with iust honest and vpright dealing with men Hence then first of all wee may obserue what account Doct. 1 the Lord makes of Sacrifices and Burnt offerings that is of all the outward seruice of God God esteemes not of our outward seruice when it is not performed in faith and obedience the outward actions and ceremonies belonging to the same seuered from the knowledge of God true repentance and hearty obedience with loue and iust dealing with men hee professeth here that hee cares not for them hee hath no delight in them they stinke in his eyes are abominable vnto him What haue I to do sayth the Lord with the multitude of your sacrifices Esay 1.11.12 I am full of your burnt offerings of Rams and the farre of fed beasts I desire not the bloud of Bullocks nor of Lambes nor of Goates When yee come to appeare before mee who required this at your hands to tread in my Courts Where wee may see that although Almighty God commanded these sacrifices for a time as aydes and helpes vnto this people for the exercise of their faith to leade them to Christ yet because they offered them vp without faith or repentance God detested them and they were abomination vnto him This is cleared by the same Prophet in another place Esay 66.3 Hee that killeth a Bullocke is as if hee slew a man hee that sacrificeth a sheepe as if hee cut off a Dogges necke Hee that offereth oblation as if hee offered Swines bloud hee that remembreth incense as if hee blessed an Idoll yea they haue chosen their owne wayes and their soule delighteth in their abominations This people heere thought themselues holy by offering of their sacrifices though they performed them neyther in faith nor repentance therefore the Lord sheweth them in this place that hee doth no lesse detest these Ceremonies then hee doth the Sacrifices of the Heathen who offered men dogs and swine to their Idols which things were expresly forbidden in the Law Ier. 7 9. This is taught by the Prophet Ieremy where he sayth Will you steale murder commit adultery sweare falsly burne incense vnto Baal and
c. Behold here what a straight charge the Lord hath giuen vnto the people of Israel and so vnto vs all to this end that no man should bee a Stranger vnto the Word And it is the commandement of our Sauiour Io. 5.39 Search the Scriptures for they are they that testifie of mee Act. 17. It was the great commendations of the men of Bereah that they searched the Scriptures to see whether those thinges were so as Paul deliuered they would not presentlie entertaine that Doctrine of theirs vpon the first view but brought the same to the Touchstone of Gods Word neyther would they reiect it though they had not before heard of the like 2. Cor. 4.3 What meanes that place of the Apostle Trie the Spirits whether they bee of God And againe If the Gospell bee hidde it is hid to those that perish in whom the God of this world hath blinded their minds So that it is most cleare that Ignorance of the Word and glorious Gospel of Christ in such as ought to know it is a most fearefull sinne and a most certaine fore runner of destruction for if this bee life eternall Ioh. 17.3 To know thee to bee the true God and Iesus Christ whom thou hast sent Then on the other part it must needs bee the beginning of eternall death in those especially in these dayes that are ignorant of the true God and Iesus Christ whom hee hath sent So that wee see clearely that it is not our good intents and meanings that will goe for payment at Gods handes in that the Lord doth require that all men should take notice of his Will reuealed in his Word This condemnes the horrible practise of the Vse 1 Papists that maintaine all Idolatry and superstition their Masse Inuocation of Saints Prayer for the dead Worshipping of Images c. And they thinke that so long as they meane well and haue good intents and purposes all is well God cannot but bee pleased with them But wee are taught heere another Lesson namely that that is not good which we thinke good but that the Lord allowes and aproues of for good And therefore seeing the Lord abhors all Idolatry and superstition as most abhominable in his sight and that therein the whole seruice and worshippe of God amongst the Papists doth consist It shall little auaile them one day that they stand vpon their good intents and meanings All these shall not bee worth a button if the Lord can say of them as hree of this people I see villany amongst them Idolatry worshipping stockes and stones praying to Saints c. This is villany in Gods account and then what will their good meaning stand them in stead Had not Vzza a good intent to stay the Arke from falling but the Lord doth not so take it at his handes for it cost him his life And therfore sayth Samuel vnto Saul To obey 1. Sam. 15. is better then Sacrifices and to hearken is better then the fatee of Rams Oh then remember that thy ignorance will not excuse thee nor thy good meanings will not goe for payment at Gods hand to say though I doe this and this I meane well as the best of them all but if the Lord like not of it nor approue of it bee thy intent what it will bee all is in vaine the same is an abhomination to the Lord. Vse 2 Secondly this may serue to condemne a great many amongst vs that notwithstanding wee liue in such an age and time that both knowledge and grace is euen thrust vpon vs yet alas doe not the very body of our Congregations remayne ignorant still This is the condemnation that Light is come into the world and men loued darknesse rather then light Ioh 3.19 because their deedes were euill It must needes bee a strange darknesse that cannot bee driuen away by the bright heames of the glorious Gospell of Christ And surely God doth euen now sitte in iudgement vpon such persons and by this their ignorance especially in these dayes makes knowne their reprobation and finall perdition The excuses of men are but vayne I am not booke learned and I hope God will beare with me Thus I am taught and instructed by my Teachers I. but what if thy Teacher bee a blinde Guide wilt not thou trie the Spirits whether they be of God Surely such persons conclude their owne iudgement and giue sentence against themselues that they want grace and are in a most fearefull condition for now to bee ignorant in the cleare light of the Gospel it argues that Gods wrath and vengeance hath taken hold on such persons as the Apostle sayth 2. Cor. 4.3 If our Gospell bee hid it is hid to those that are lost in whome the God of this world hath blinded their minds that is of the Infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Oh then seeing it is so fearefull a iudgement of God to be ignorant of his Word and Will and that it will not excuse when God shall enter into iudgement with vs Let vs I say seeke for knowledge as for treasures Let vs search the Scriptures that in them wee may finde eternall Life Let vs labour to haue the Word of God dwell plentifully in vs which is able to make vs wise vnto saluation Let vs vse all holy meanes both to begette as also to increase this Knowledge in vs that so wee may not bee ledde aside by blinde guides to commit Idolatry with this people here but that God may bee still our God and wee his People I haue seene the villany of the house of Israel and the Whoredome of Ephraim Idolatry the sinne of this people THe sinne that Almighty God doth heere accuse them of it is Idolatry and that in most vile manner ouerspred generally the whole body of this people euen all the Ten tribes which sinne to shew the vilenesse of it the Lord cals Villany whoredome things abhominable to the Lord and such as hee loathes And hee cals it Whoredome because as an Harlot or an Whore doth forsake her owne husband and commits filthinesse with another man euen so Idolaters forsake God and marry themselues to Idols It is called the Whoredome af Ephraim because Ieroboam which came of the Tribe of Ephraim had set it vp amongst them 1. Reg. 12.28 to worship the Calues in Dan and Bethel Doct. 3 Now the Doctrine wee gather hence is this that it is a wofull and an heauy iudgement of God vpon a Country or Kingdome It is a heauy iudgement of God vpon a people when the chiefe gouernors bee Idolaters 2. Sam. 6.1 when the chiefe Gouernours be men voyd of religion and giuen to superstition Idolatry We see this in this present Text for here the Lord complaines of Ephraim and the ten Tribes because they were poluted with miserable Idolatry which was set vp
that there is nothing better to turne the pride of mans heart then afflictions So Manasses a wicked Idolatrous King 2. Cro. 33.12 yet in his afflictions hee sought the Lord and prayed vnto the Lord his God whom he dishonored before Psal 1 19. Lam. 3 27. Luk. 9.23 And Dauid confesseth that it was very good for him that he was afflicted for before he was carelesse of the seruice of God Yea the Prophet Ieremy saith that a man can neuer begin too soone to suffer the crosse It is good that a man beare the yoake of afflictions from his youth And our Sauiour himselfe saith That we must take vp the crosse dayly and in very deed nothing is better for young or old man or woman then affliction if God sanctifie the same vnto vs and giue vs the true vse of them they will make a man search his heart and call his former life to accompt they will humble vs and make vs see our weaknesse they will compell vs to run to God by most earnest and harty prayer to deny our selues to put our whole trust confidence and affiance in the mercy of God in Iesus Christ Now the Lord had no sooner spoke the word that in their afflictions they would seek him but heere we see it is effected Come say they let vs returne vnto the Lord c. Doct. 1 Afflictiōs are of excellent vse to turne vs to God So that the first point of Doctrine we obserue from the text is this That afflictions are of excellent vse to turne vs to God the Church of God in generall and the seruants of God in particular when they cannot profitably vse prosperity and beare themselues thankefully in the dayes of peace doe learne in aduersity to turne vnto God and are therby brought home againe and this comes to passe not by meanes of the crosse for in it selfe it is a curse but in that the Lord doth sanctifie the same vnto his it comes to passe that the state of affliction is a safer estate Iudg. 14.14 Rom 5.3 2 Cor. 4.13 Heb. 12.11 then the estate of prosperity It is true that as the Philistims could not vnderstand Sampsons riddle how sweete came out of sower meat out of the eater so cannot worldlings vnderstād that tribulatiō bringeth out patience that our light momentany afflictions cause vnto vs a far more excellent and eternall waight of glory But the Children of God they find it true by experience that albeit no visitation bee sweete for the present yet afterwards it brings the quiet fruit of righteousnesse vnto them who are thereby exercised Esay 26.16 Psal 107. Luke 15.18 and that there is more solide ioy in suffering rebuke with Christ then in all the pleasures of sinne which are but for a season Gen. 21.16 This the Prophet setteth downe in the song of the faithfull Lord in trouble haue they visited thee they powred out a prayer when thy chastising was vpon them yea the people of God the Israelits in the time of their afflictions were humbled and sought the Lord Ionas 1.5 Lam. 3.27 Psal 119.71 Io. 15.2 who in time of prosperity forgat him and the mighty workes that he had done for them They wandred in the desart and found no Citty to dwell in Then they cried vnto the Lord in their trouble and he deliuered them out of their distresse The Prodigall sonne neuer intended to returne home againe to his Father vntill a famine had met with him and he was pinched with want then he resolued with himselfe to acknowledge his fault to entreat for pardon Hagar was proud in the house of Abraham and despised her Mistresse but in the wildernesse humbled by want Ionas sleepeth in the ship but in the belly of the Whale watcheth and prayeth It is good therefore saith Ieremy for a man to beare the yoake in his youth and Dauid acknowledgeth it was good for him that he was afflicted yea our Sauiour saith Euery branch that beares fruit my heauenly father purgeth it that it may bring forth more fruit All these testimonies and examples of the seruants of God as euident and direct consents of the Scripture do teach vs that afflictions are of speciall and singular vse to turne vs to God Amos 3.6 And this comes to passe by reason they are the workes of Gods hand there is no euill in the Citty which the Lord hath not done He hath his Quiuer full of arrowes to strike vs and to punish vs the Sword Famine Plague Pestilence yea he hath all Creatures at a beck at a cal to humble the rebellious hart of man to this end we may pray to the Lord that so he do still remember the promise made to the Sonnes of Dauid I will visite them with rods if they sinne against mee 2. Sa. 7.14.15 but my mercy will I neuer take from them that rather then that wee should bee frozen in the dreggs of our owne naturall corruptions and spend our daies in a carelesse security without the feare of his holy name that God would chang our estates and awaken vs with the touch of his owne hand purge vs with fier and chasten vs with his rods Vse 1 First seing that chastisements and afflictions are of such excellent vse to turne vs to God and that the Lord doth vse the same to bring vs home to himselfe heere wee may clearely behold the mighty power of God that can by so many waies and meanes turne the hearts of men humble them and bring them home vnto himselfe Indeed the preaching of the word is the ordinary meanes whereby God doth breake in sunder the stony heart of man Esay 5.4 Iob 33.16 Rom. 11.13 but when that will not serue but that his patience long suffering is abused and his word contemned the Lord hath sundry iudgments in store which being sent from God are powerfull to turne our hearts and to make a way for Repentance Oh the deepenesse of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out Let vs then here acknowledge the greatnesse both of the mercy and power of God in working out the saluation of mankind so wonderfully and that by so many meanes bringing light out of darkenesse and good out of euill Seeing that afflictions are of such excellent vse to Vse 2 turne vs to God when the Lord doth sanctifie the same to that end vnto vs Here we see the cause why the godly runne not into all euill as the Horse rusheth into the battell euen as the children of this world do into the same excesse of ryot Surely the reason is not because there is ought in them by Nature more then in other men No no wee were all warmed in vncleane bloud and the best wee haue drawne from our mothers breasts hath beene rebellion but God calleth them backe by his hand his afflictions are
committing of some euill if the Deuill can but spie the casements of thy soule to bee open thy eyes thy eares c. hee will then easily wind himselfe into thy heart if hee can but preuaile so farre with Dauid as but to cast his eyes vpon naked Bethshaba the battell then is halfe wonne Thus did this wilie Serpent deale with our first Parents First hee presented vnto the view of Eue the forbidden fruite Secondly shee desired it Thirdly shee tasted of it Fourthly shee gaue to her husband and he did eate Thus the Deuill by degrees doth steale vs away from God from one sinne to a second from a second to a third and from a third to a fourth as by so many steppes vntill at last hee hath euen plunged vs into the gulfe of perdition Oh that men would consider this betimes when they commit sinne lying swearing stealing whoredome drunkennesse c. By this sinne I turne my selfe from God I run from God and serue the Deuill The Lord stands on the right hand the Deuill on the left the Deuill he cals mee by pleasures profites and preferments If I listen to Sathan I shall turne away from God Oh if men had this consideration in their hearts what a bridle would it bee vnto them to keepe them from many sinnes Vse 2 If thou hast gone from the Lord by committing of sinne and seest now that there can bee no peace nor comfort vnto thy soule but a fearefull expectation of iudgement Follow the counsell of the Prophet Ieremie O search and try thy wayes and turne vnto the Lord Lam. 3.39 Endeuour by all meanes possible to returne to God again from whom thou hast departed the which thou shalt the better performe if thou haue respect to that way the footsteps whereof thou hast left behind thee and which are abominable vnto the Lord and by which thou wentest from God Follow the aduice of the blessed Apostle Cast off lying and speake euery man truth vnto his neighbour Eph. 4. He that hath stolen let him steale no more but rather labour and worke with his hands that hee may giue to him that needeth If thou hast beene a proud man by which sinne thou hast made a departure from God become now humble and lowly of mind For God resisteth the proud but giueth grace vnto the humble If thou hast made a departure from the Lord by drunkennesse returne againe by sobriety the vncleane to be chaste the couetous to be charitable yea if wee haue made a departure from God by any sinne whatsoeuer let vs draw neere vnto him againe by a reformed life holy manners godly conuersation that it may bee spoken of vs as Paul speaketh of the Ephesians Eph. 2. Yee which were a farre off are made neere Come let vs returne vnto the Lord. These words containing in them the effectuall conuersion of a sinner to God shew withall wherehence it proceedeth namely from affliction and from the knowledge and feeling of our owne misery Let vs returne say they and therefore it is a token they knew themselues to haue gone astray and that there was no true comfort to be found in those pathes of sinne in which they walked and howsoeuer before they thought well of their estate when they committed Idolatry and made conscience of no sinne yet now by the mercy of God hauing got to the sight of their sinne they call themselues to remembrance they see there is no sound comfort but onely in the fauour of God this is the matter that they debate amongst themselues and conclude of this To turne againe vnto the Lord. The Doctrine then which by the authority of the Doct. 5 Text is this namely A right vnderstanding and a true acknowledgement of our own misery the first step to Saluation that there ought to bee in euery one that desireth eternall life and saluation a right vnderstanding and a true acknowledgement of his owne wandring And to this end in the Word of God the Lord there oftentimes cals vpon men to consider their wayes to call their liues to account that so they may attaine to the sight of their own sins Know thy sinnes Ier. 3.13 Zeph. 2.1.2 O Ierusalem The like speech is vsed by the Prophet Zephany Fan your selues Oh my people Yea the Prophet Ieremy doth oftentimes put vs in mind of this duety Lam. 3.40 Oh let vs search and try our wayes and turne vnto the Lord. Yea common reason doth require the same before a man can frame himselfe to enter into a right course hee must throughly bee resolued and perswaded within himselfe that he hath been mistaken in his former course of life for why else should this man alter his former course if hee were not mistaken Reason it selfe will perswade vs to this Yea what meaned God in those his variety of demands to our first Parent when hee had sinned but that God laboured to bring Adam to the sight of his sinne Gen. 3. Where art thou Who tolde thee that thou wast naked Hast thou eaten of the tree Dauid lay a long time in his sinne 2. Sam. 11. and neuer sought vnto God for mercy but being at last awakened by the reprehension of Nathan hee sought the Lord incontinently yea the Lord by the Prophet doth assigne this as a reason of all those rebellions of the people of Israel euen ignorance of their estate saying The Oxe knoweth his owner and the Asse his Masters cribbe but Israel hath not knowne Esay 1.3 Luk. 15. Esay 46.12 Psal 16.12 my people vnderstand not The Prodigal sonne a true patterne for all sinners hee neuer seekes to his Father till at last that Hee came to himselfe which is a token that he went farre astray and was as it were in a swound of sinne but being a long while in a traunce at last hee reuiued and that his disordered life vpon his vnderstanding thereof he reformed calling himselfe to better remembrance what kindnesse he had in his Fathers house now what misery he had brought vpon himselfe by his own wilfull disobedience I might easily multiply examples of this kind but these may serue to shew that the sense apprehensiō of our own wandring from God is the onely way and meanes to bring vs to God And this was the happy condition of this people here who being for a time intangled insnared in sinne It pleased the Lord by affliction to humble them and to bring them to a true sight of their wandring that now they resolue incontinently to turne vnto the Lord. Here we see the maine cause why there is so little Vse 1 faith and true repentance in the world why men are no more humbled for their sinnes and doe not repent for them poore soules they know not that they doe euill they eyther cannot Lam. 3.40 or do not search themselues they neuer call their hearts to account Now then going on in security seeing and fearing no
point let no conceit in the world nor perswasion whatsoeuer hinder vs from a present conuersion vnto God but out of hand while it is called To day let vs turne vnto him Thus much for the Exhortation The Reasons follow For hee hath spoyled and hee will heale vs he hath wounded vs and hee will bind vs vp WE haue heard already the godly perswasion of the beleeuing Iewes one to another Reasons to inforce the former exhortation to turn to the Lord from whom they had departed by their sins Now followes the reasons of their exhortation and they are twofold The first is drawn from the iustice of God in these words He hath spoyled vs hee hath wounded vs. q. d. We haue beene plagued and smitten Well it is the Lord that hath layd these heauy iudgements vpon vs it is the correcting hand of God that hath brought these grieuous afflictions vpon vs therfore let vs now Returne vnto him The second is drawn from the mercy of God in these words Hee will heale vs hee will binde vs vp q. d. Though the Lord hath smitten vs yet hee will helpe vs and heale vs if we will seeke to him for succour And surely these two reasons ought to be of force to moue euery one of vs to turne vnto God if his iudgements cannot compel vs yet his louing mercies ought to draw vs and allure vs to turne vnto him Doct. 1 Whereas the people of God in this place do not onely perswade one another simply to Returne vnto God Mans nature so corrupt that it stands in need of many reasons to perswade to holy duties but vse reason vpon reason to induce and to perswade them thereunto Hence wee may obserue the frowatdnesse and the vntowardnesse and great backwardnesse that is in all men by natuae to perform any holy duty That wee thus stand in need of so many arguments and so many reasons to perswadr vs thereunto In the whole Scriptures it is the vsuall manner of the Prophets and Apostles and holy men of God when they exhort to any vertue or dehort from any vice to adde sundry reasons that by the force thereof they might draw men to obedience This is practised of the Prophet Dauid when hee perswaded his sonne Salomon to haue a care to learne and practise the will of God 1. Chro. 28.8 And thou Salomon my sonne know thou the God of thy Fathers and serue him with a perfect heart and with a willing mind And hee addes reasons to perswade him thereunto For the Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts if thou seeke him hee will bee found of thee but if thou forsake him hee will cast thee off for euer Again when Moses doth exhort the people of Israel to obserue to keepe the commandements of the Lord how many forcible arguments and reasons doth hee alledge to moue the people and to perswade them thereunto some taken from the mercies of God If thou shalt obey the voyce of the Lord thy God Deut. 28.1.2.3 v. 15.16 c. Leuit. 26.14 Mal. 2.2 and obserue all his commandements which I command thee this day all these blessings shall come on thee and ouertake thee Blessed shalt thou bee in the City and blessed in the field c. Others taken from the iustice of God But if thou wilt not obey the voyce of the Lord thy God to keepe and to doe all his commandements and ordinances which I command thee this day Deu. 6.5 cursed shalt thou bee in the towne and cursed in the field c. And in all Pauls Epistles it is his vsuall manner Rom. 12.1 where he exhorts to any vertue or dehorts from any vice to adde sundry reasons that by the force thereof he might the better preuaile 2. Cor. 9.7 I beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holy and acceptable vnto God And againe As euery man wisheth in his heart so let him giue not grudgingly or of necessity for God loueth a cheerefull giuer And in the Ephesians Eph. 5.22.23 exhorting diuers estates and degrees of men as husbands and wiues Parents and children masters and seruants to the performance of the duties of their seuerall callings he doth still second the same exhortations with diuers arguments and reasons Eph. 6.5 Col. 3.22 1. Pet. 2.11 Wiues submit your selues to your husbands as to the Lord and he ads a forcible reason thereto For the husband is the wiues head as Christ is the head of his Church and so likewise of husbands seruants c. This course is likewise practised of the Apostle Peter when he sayth I beseech you as Strangers and Pilgrimes abstaine from fleshly lusts which fight against the Soule These and the like examples whereof the Scriptures are plentifull serue to manifest vnto vs the corruption that is in our nature that are so backward in the performance of any holy duety that we stand thus in need of reasons to perswade vs to the same Now this comes to passe by reason that the Theoricke part of man his will Reason vnderstanding and knowledge since the fall of man is so blinded and corrupted that it vnderstands not the things that are of God but the will and vnderstanding are so depraued of grace that now they are direct opposite to Gods will And this is the cursed nature of all men vnregenerate as the Apostle sayth The wisdome of the flesh is enmitie against God Rom. 8.7 for it is not subiect to the law of God neither can be Where the Apostle shewes plainely that the wil of a natural man 2. Cor. 3.5 that liues in sinne vnregenerate Phil. 2.13 Gen. 6. Rom. 3.7 is flat contrary nay Enmity it selfe against God and neyther will nor can be subiect to Gods will So that whatsoeuer God wils man wils not Wee are not able of our selues to thinke a good thought It is God alone that must touch our hearts and worke in vs power either to will well or worke well Nay the Lord sayth more Pro. 14.12 That the whole frame of mans heart is altogether euill continually The whole frame of mans heart the mind will vnderstanding conscience reason affection yea the whole frame of mans heart is euill onely and that continually so that it is cleare our wils are contrary to Gods will by nature and wee can no more set our selues to the performance of any good duty then a dead man can of himselfe rise out of his graue and performe any action but our wils are so infected and poysoned with sinne that we now onely seeke and desire that which is euill and against the will of God and the good of our owne soules Vse 1 Oh how should this humble vr when we shall consider what wee are by nature Euen vnto euery good worke Reprobate that we are not able not so much as to moue one finger to
set thee as Zeboim my heart is turned within mee my repentings are rolled together So that the words shew vnto vs how that the Lord is as it were troubled and perplexed in himselfe that he could not tell what course to take when the sinnes of the people stirred vp his displeasure on the one side the hainousnes of the peoples sinnes prouoked him to punish them and to make them as Sodom and Gomor but on the other side his fatherly loue and tender compassion moued him to hold his hand Iudg. 10.16 and to stay his iudgements And in another place it is sayd That his soule was grieued for the miserie of Israel Euen as a tender hearted Father doth many times correct his child when the teares stand in his owne eyes Psal 89.33 So that we see that true of the Prophet That the mercy of God is ouer all his workes and that in iudgement he remembreth mercy yea hee hath promised that though hee whip and scourge his children yet his mercy hee will neuer take from them And howsoeuer for the present time no affliction is ioyous but grieuous yet if we haue grace to submit our selues vnto it It bringeth with it the quiet fruit of righteousnesse Thus haue wee seene with what affection the Lord doth chasten vs as also that all iudgements whatsoeuer layde vpon vs should moue vs to repentance And the reason is Reason because by repentance and amendment of life all perils and dangers are preuented and wholly remoued away from vs according to that of the Prophet But if a Nation against whom I haue pronounced turne from their wickednesse Ier. 18.8 I will repent of the plague that I thought to bring vpon them This appeares by the example of Nineueh whom we named before and the like and therefore let all such as lye vnder any chastisement alwayes search out their wayes and descend into their owne consciences to see how they haue moued God to wrath prouoked him against them This is the onely practise that the Prophet doth prescribe vs to take vnder any iudgement or calamity whatsoeuer Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne vnto the Lord. This is the right way to stop the breach of Gods wrath and to call in his iudgements when they are gone out against vs. This Doctrine may serue to direct vs Vse what wee ought to doe and how wee ought to carry our selues in all manner of iudgements and calamities whatsoeuer namely not to bee gazers to looke vpon Gods iudgements but to take them to heart and say surely the Lord is iust in his visitation for the Lord hath vsed al means to do vs good by his mercies and by his iudgements famine sword sicknes and the like but where is the man that makes the true vse of Gods chastisements that is humbled by them that doth meet the Lord by vnfained sorrow for sinne Alas this is little thought of by many as appeareth by their seuerall windings and turnings that are in their hearts to escape the iudgements of God but yet neuer resolue of this which is the onely way of all To turne vnto the Lord. Oh let vs therefore be admonished hereby to search our wayes to suruay our owne hearts and to proue by the touchstone of the Word our owne thoughts words and works that we haue conceiued spoken and done that hath moued the Lord to proceed so in iustice against vs and when wee haue found out our falles and infirmities we are in a serious manner to mourne for them and to turne vnto the Lord with all or hearts This duty is vrged by the Prophet Ieremy Lam. 3.39.40.41.42 Heb. 12.5.6.10.9 Wherefore is the liuing man sorrowfull Man suffereth for his sinnes Oh let vs search and try our wayes and turne vnto the Lord. Let vs lift vp our hearts with our hands vnto the God of heauen saying we haue sinned and haue rebelled therefore thou hast most spared for surely this is the onely marke that God shooteth at and this is the end of all his chasticements namely this to bring vs home to himselfe and not to destroy vs for euer He hath spoyled he hath wounded Doct. 3 Marke here how the people of God doe acknowledge that it was the correcting hand of God which had thus afflicted them All chasticements and afflictions come from God and brought all this wofull misery vpon them they do not say it was the Assirians that had spoyled and wounded them but they looke higher and attribute all to the Lord and say The Lord hath spoyled and hee hath wounded vs. From whence wee obserue a third point of Doctrine namely that all chasticements and afflictions iudgements and corrections come from the Lord alone hee sends them imposeth them and layes them on his people he moderates them at his pleasure for so sayth the Prophet Is there any euill in the City which the Lord hath not sent That is any iudgement or punishment sicknes Amos. 3.6 pouerty crosses afflictions or calamities but they come from the Lord he sends them and layes them on his people his Quiuer is full of these arrowes Exod. 9.32 Psal 148.8 Ier. 25.9.11 he hath the sword to strike vs he hath the pestilence to consume vs he hath famine to pine vs yea he hath all creatures at commaund to humble man and being sent of God they shall preuaile As the Flies Frogs Lyce did preuayle against Pharaoh his people yea Fire and Hayle Snow and Vapors Deu. 4.27 Stormes and winds doe execute his wurd If it hayle in Egypt God sendeth that haile on Pharaoh If an east wind bring in Grashoppers Hos 2.6 a west wind driue them out Moses tels vs that both come from the Lord what iudgements chastisements or afflictions soeuer light vpon man they come not by chance or any blind fortune but they come to passe through the soueraigne power of the Almighty Creator I will send sayth the Lord and take to me all the Families of the North and I wil bring them against this land And againe I beginne to plague that City where my name is called vpon And againe when the Lord would bring his Church from Idolatry hee sayeth Behold 2. Reg. 19.6 I will stoppe thy wayes with thornes and wake an hedge that shee shall not find her pathes So Esay comforteth the messengers of Hezechiah against the blasphemy of Senacherib So shall you say to your Master Iob. 1.12 2.6 Mat. 8.31 Thus sayth the Lord Bee not afraid of the words which thou hast heard Behold I will send a blast vpon him c. And wee see in the History of Iob that the Deuill could not slay the seruants of Iob with the sword burne vp his sheepe with fire spoyle him of his Cammels by robbers destroy his children with winds nor touch his person with byles
Deuill is more forward to do hurt then any Witch can be Oh then let vs labour to become so spiritually wise that wee may discouer the policy of the Deuill herein and to helpe vs herein let vs assure our selues that All power is of God Mat. 28. that neyther the Deuill nor the Witch can kill man or beast at their pleasure till they haue authority first from God for it is the Lord alone by whose wise prouidence purpose all things both in heauen and earth come to passe onely our sinnes prouoke him to chastise and afflict vs God giueth the Deuill leaue as an executioner of his vengeance to correct and scourge vs for our sinnes and when he hath obtayned leaue of God he seeketh to doe it at his best aduantage as may further his owne kingdome and delude the simple For he hath spoyled vs hee hath wounded vs. We haue heard before how that they do acknowledge Doct. 4 all those iudgements that lighted vpon them to haue come from God God doth chastice his own children when they sinne against him and that most iustly for their sinnes especially for their sinne of Idolatry Before we leaue the words of this their first reason wee are to obserue one thing more from the persons afflicted He hath spoyled vs c. Euen they that were the Church and people of God whom God had honoured aboue all other nations and people vnder heauen yet when they fell away from God by Idolatry God did not spare to bring euen vpon them many and grieuous iudgements and afflictions Hence we obserue this point of Doctrine that God will not spare to chastise his owne children if they sinne against him although he take not his louing kindnes from them nor suffer his truth to fayle Numb 11.33 Yet hee will visite their transgressions with the rodde and their sinnes with scourges The history of the Israelites in their iourneying towards Canaan their manifold murmurings and rebellions is a plentifull witnesse of this truth when they lusted for flesh and loathed Manna How did God smite them with exceeding great plagues euen iudgement vpon iudgement vntill hee had consumed the greatest fort of them We may fee this in the example of Salomon when his heart was turned away from the true God the Lord was angry with him therefore the Lord stirred vp one aduersary against Salomon 1. Reg. 11. and afterwards another aduersary which did much mischiefe and euill against Israel When Ionas had disobeyed the voyce of the Lord being sent to preach against Nineueh how did the Lord vexe Ionas with his stormes Ionas 1.2.3 that the shippe could haue no rest till she had disburdened her selfe of Ionas The iudgements of God as a Serieant pursued Ionas to arrest him as a fugitiue seruant so that albeit Ionas fled from God yet the hand of God followed after him and ouertooke him Num. 12.10 When Miriam the sister of Moses contemned Moses because she was not a Prophetesse as great in authority as himselfe although Moses meekely suffered it yet the Lord reuenged the wrong and stroke her with a Leprosie that for a season shâ— was shut out of the hoast When Dauid had falne into his sinnes of Adultery and Murder though he were a man beloued of God yea 2. Sam. 12.9 a man after Gods owne heart yet the Lord did stir vp euill against him out of his owne house yea Christ Iesus himselfe vnto whom sinne was but imputed for he neuer committed any hee was afflicted with sorrowes for our defaults he was bruised for our iniquities and the chastisement of our peace was layde vpon him Esay 53.5 and by his stripes we are healed The like may be sayd of Manasses Iehosaphat Iosiah Hezechiah and the like Al which serue to confirm vs in the truth of this doctrine that God will not spare no not the godly themselues bee they neuer so neare or deare vnto him but will bring vpon them many and grieuous iudgements if they sinne against him And this did this people in this present Text find to be true by wofull experience for sinning with a high hand against God and committing Idolatry the Lord did bring most heauy and grieuous iudgements vpon them for the same And the reason is Reason that all the world might take notice of his iustice that he is no respecter of mens persons but will shew himselfe vtterly to hate an sinne whensoeuer wheresoeuer or in whomsoeuer hee findeth it The Lord hath euer in all ages shewed examples of his iustice against sinne to the end wee might quake and tremble at the committing of it he is not a God that loueth wickednes neyther shall any euill dwell with him for he hateth all them that worke iniquity bee they what they will be if they be found to commit sinne against God God wil not spare them He accepteth not the persons of Princes saith Elihu nor regardeth the rich more then the poore Io. 34.19 They being all the works of his hands This doth the Prophet Dauid acknowledge when he sayth Against thee against thee onely haue I sinned 1. Sam. 16.7 Psal 51.4 and done euill in thy sight that thou mayest bee iust when thou speakest and pure when thou iudgest So that if men breake his statutes and keepe not his commandements God will bee sure to visite their transgressions with the rodde and their sinnes with scourges and all to manifest the truth of his owne Word and to make good those threatnings gone out of his mouth against sinne yet wee must know that there is great difference between the children of God and the wicked when the Lord corrects his children they are bettered by their afflictions they are humbled confesse their sinnes and bewayle them they labour to reforme their liues and to Turne vnto the Lord by true Repentance but the wicked the more the Lord spoyles and wounds them they are the worse by it whereas the children of God take occasion by affliction to Turne to God the wicked are by them driuen the further from God they eyther see it not that afflictions come from God and so repute them to fortune or chance or some secondary causes or else they murmur and breake out into impaciency as we may see in Pharaoh the more the Lord plagued and spoyled him the more he hardned his heart Vse 1 Here then we are first of all to confesse that great is the wrath of God against sinne seeing he will not spare no not the Elect themselues those that are as neare and as deare vnto God as the apple of his owne eye as we haue seene by the example of the Israelites Gods people of Miriam Dauid Salomon and the like Oh then what miserable wretches are wee that wee should presume of Gods mercy seeing wee haue such fearefull spectacles of his iustice for the Lord doth lay to heart the sinnes of the godly more then the sinnes of the wicked
There can be no greater despite done vnto a man then when his own children rise vp against him Euen so what greater dishonour can be offered vnto the most high God then when his sonnes by adoption and grace shall rebell against him from whom he expecteth the greatest honour And therefore if they sinne against God God doth euer take it hainously at their hands and will assuredly punish them for the same And if this be the course of Gods iustice against the Elect how safely may wee thus conclude that the wicked and vngodly shall not escape howsoeuer the Lord beare for a time with the vessels of wrath according to that of the Prophet Ieremy Thus sayth the Lord of Hoasts Ier. 25.29 Yee shall certainely drinke for loe I beginne to plague the City where my name is called vpon and shall you goe free Oh how may this terrifie all vngodly wretches to consider that howsoeuer God spareth them for a time and let them run on in their vngodly courses yet their damnation sleepeth not all this while their transgressions are recorded in the booke of God and are layde vp in store for them against the day of reckoning This is that which Salomon calleth to their remembrance when he sayth Behold the righteous shall bee recompensed in the earth Pro. 11.31 how much more the wicked and the sinner And to the same purpose sayth the Apostle Peter 2. Pet. 4.17 The time is come that iudgement must beginne at the house of God And if it beginne at vs what shall be the end of them that obey not the Gospell of God If the righteous bee soarsly saued where shall the vngodly and sinner appeare Vse 2 Secondly seeing the Lord doth chastise his owne children when they sinne against him as we see in this present example Hence we may note that afflictions be not alwayes tokens of Gods anger neyther may wee measure the fauour or loue of God towards our selues or others by outward blessings or outward crosses by prosperity or aduersity for as Salomon sayth All things happen alike to all Eccles 9.2 and the same condition is to the iust and the wicked We may not then condemn those on whome wee see the Lord to lay great and grieuous afflictions as many naturall men vse to do Nay on the contrary seeing the Lord corrects euery one that he loues wee may rather iudge afflictions tokens of his loue as if wee see a man beat or correct a child and let another goe we will iudge him his sonne whom he corrects Oh then art thou spoyled and wounded in thy soule bee not any whit discouraged if thou be one of Christs Lambes thou must be content then to bee spoyled of thy Fleece and to haue the bloudy knife at thy throat all the day long but if thou be a Sheepe to be solde then thou shouldest bee pastured and fatted in the best grasse Mat. 3. The children of God be the Lords Wheat Now then they must bee content to be cut with the Sickle to bee carried into the Barne they must vndergoe the blowes of the Flaile they must be fanned and grownde to powder with the Milstone of afflictions and baked in the Ouen and Furnace of a wounded conscience before they can be bread for Gods Table Oh that we could see how our poore and miserable soules bee spoyled and wounded by sinne and Sathan Oh we haue many a deadly wound in our soules by Sinne and this is the reason why so few seeke vnto Iesus Christ the good Physitian of our soules and why so few runne to God for the pardon of their things namely because they see not themselues spoyled they neuer feele the bleeding wounds of their poore soules and consciences Oh that the Lord would open our blind eyes to see our misery how wee bee vtterly spoyled and touch our hard hearts to feele the bleeding wounds bloudy issues of our soules surely it is the beginning of all grace to feele themselues wounded at heart for their sinnes Alas the blind and carnall men of the world if they see one spoyled or wounded at the heart for sinne they by and by condemne him for a wicked man as the Heathen men did Paul Act. 26. Psal 6. 130.77 Iob. 13. Esay 38. Act. 2.37 But who euer were more spoyled then the dearest Saints and Seruants of God haue beene Looke vpon Dauid who euer was wounded both in Body and Soule as Iob was who thought that God had become his enemy he sayth that the Lord shot his arrowes at him as if hee had beene his marke to shoot at and that the very venome of his arrowes pearsed his soule and drunke vp his spirit Looke vpon good King Ezechias he sayth that the Lord broke his bones like a Lyon and wounded him sore Who euer was so spoyled and wounded as the Son of God himselfe and therfore we may not take them as tokens of Gods anger no no Iudgement begins at Gods house and if God doe not try men by crosses and afflictions let them suspect themselues that they be rather Bastards and not Sonnes for the Lord doth chastice them he loueth and if he suffer men to runne on in their owne wayes without breaking and taming them as young Coltâ— and vntaimed Heyfers it is a signe rather that God cares not for them Well then let vs confesse the hand of God in all our troubles and withall confesse our sinnes as the procuring cause of all Gods iudgements and turne seeke to him for mercy and forgiuenesse and take his fatherly corrections as tokens of his loue that he would thereby humble our hearts purge our soules draw vs to loue him and to seeke to him for mercy Vse 3 Here we are taught which is the right way to bring men to God namely to spoyle them of all hope in themselues to bring them to a flat nothing in regard of themselues that they may say I am the greatest and the chiefest sinner Oh miserable man who shall deliuer mee from this body of sinne Men must be thus wounded else they cannot be healed and as for them which neuer felt themselues spoyled and wounded at the heart for their sinnes they are not yet truly called they be not yet truly conuerted therefore let it be spoken to euery soule heere present if you neuer felt your soules wounded neuer felt your hearts pricked and your consciences touched grieued and afflicted for your sinnes Alas you are not yet turned to God you neuer had as yet true grace wrought in your hearts But those which feele the smart of sinne and feele their hearts wounded for sinne they will esteeme more of one droppe of Gods mercy for the pardon of the same and of one drop of the bloud of Iesus Christ for the saluation of their soules then of ten thousand worlds if they were offered vnto them whereas the secure and hard hearted Sinner which finds not himselfe to be spoyled and
as a Leprosie as red as Scarlet and as filthy as dung yet if God giue repentance and wee can beleeue here wee haue the promise of Gods mercy yea assurance of forgiuenes Let vs returne vnto the Lord and hee will heale vs hee will bind vs vp Oh then let none bee discouraged from seeking vnto him for mercy but let them seeke it rightly and that by Repentance and they shall obtaine assuredly VERSE 2. After two dayes hee will reviue vs and the third day he will rayse vs vp and wee shall liue in his sight IN these three verses we first obserued these three speciall points First a most godly and christian exhortation of the beleeuing Iewes wherein they perswade each other mutually to Returne vnto the Lord. Secondly the reasons that they vse the better to moue and induce one another to performe this duty of Repentance the first drawn from the iustice of God in these words He hath wounded vs Hee hath spoyled vs The second drawn from his mercy Hee will beale vs hee will bind vs vp And because this reason drawne from the mercy of God is a reason of all reasons yea a most speciall reason to moue any one to turne to God that hath any sparke of grace therfore the the holy Ghost doth amplifie this reason by two other circumstances the first drawn from the shortnesse of the time wherein the Lord afflicts his people it is but for a day or twaine or at the most for three dayes a short time the Lord will not alwayes be angry with his children but howsoeuer he shall chastice them for a time it will bee but for a time Heauinesse may indure for a night but ioy commeth in the morning The second taken from the greatnesse of his deliuerance that though he hath spoyled vs yet hee will Reuiue vs and though hee had grieuously wounded vs yet he will bind vp all the bleeding wounds of our soules if we will patiently abide his leasure The third speciall point is the fruit of true repentance which are three The first is that if wee haue once beene spoyled of our owne righteousnesse and wounded truely for our sinnes and beene healed and wrapped vp by the mercifull hand of God We shall then liue as in his presence in all holines and righteousnes Secondly he will power into our hearts that knowledge which will bring vs vnto eternall life to know his will how hee is affected towards vs and this knowledge shal direct vs to walke wisely before his face so that we shal desire to grow in this knowledge and study dayly to attaine to a greater measure of it We shall endeuour our selues to know the Lord. And the third and last fruit of Repentance is that if we will draw neare to God by true repentance hee will draw neare to vs to comfort vs set out by two similitudes the first of them is in these words The Lords comming is prepared as the morning for indeed many times it comes to passe in the Ver. 3 hearts of Gods children that the sense and feeling of Gods loue and fauour is oftentimes extinguished as the comfortable heate and light of the Sunne is taken away by reason of some thicke cloud that doth passe betwixt the Sunne and the earth so many times we thinke that God forgets vs hides himselfe from vs but his comming to helpe vs is prepared and therefore most certaine And he shall come as the morning and therefore most comfortable for as the bright beams and cleare countenance of the Sunne after a windy boisterous night is very comfortable Euen so when after a cloudy night of affliction wherein wee haue beene wounded and broken in our soules for our sinnes the bright beams of Gods mercy breaking then forth shall bee most comfortable to glad and reioyce the soule of a poore sinner This then is the first fruit that shall follow our true conuersion vnto God The Lords going foorth to comfort vs and to deliuer vs is prepared the Lord hath purposed it and determined it of folde that those that repent and Returne vnto him shal find comfort and refreshing The second similitude which sheweth the second fruit of repentance sheweth that the Lords comming shal not onely bee comfortable but also most effectuall and most welcome vnto the soule of this same poore sinner that as helpe and deliuerance in time of greatrst danger is most welcome So when the Lord shall come with great and effectuall comfort and bring helpe and deliuerance in time of greatest affliction danger Oh then it will be most set by and esteemed and to assure the poore child of God of this comfort in time of need the Prophet saith that the Lord will come as the Raine euen as the latter raine vnto the earth Now as moderate raine is welcome as at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heat of the Sunne and beginnes to capper and gape for want of moisture then a gracious and sweet shower is most welcome Euen so when a poore soule doth pant and breath vnder the burthen of his sinnes and is schorched with the burning heat of affliction then if the Lord in mercy send a gracious raine an heauenly shower of his blessed mercy in this heat of affliction this would bee most welcome this would bee most comfortable and this doth the Lord promise and assure his Church and children if they will Returne vnto him Of the exhortation wee haue spoke of before as also of their reasons the first drawne from his iustice Hee hath wounded vs hee hath spoyled vs. And the second drawne from his mercy Hee will heale vs hee will bind vs vp Now because this reason or argument drawn from the meccy of God is the chiefest of all other as Paul teacheth when he sayth Rom. 12.1 I beseech you brethren by the mercies of God therefore the holy Ghost here amplifies this reason first by the shortnesse of time wherein the Lord afflicts his people it is but for a day or two a very short moment After two dayes or at the most in the third day hee will come vnto vs if we humble our selues vnder his mighty hand After two dayes It is all one as if they should haue said True it is the Lord hath grieuously spoyled vs for our sinnes and wounded vs for our iniquities so as his hand seemes grievous vnto vs yea let vs breake off our sinnes by repentance and let vs Returne againe vnto him from whom we haue departed by our sinnes and the Lord will soon remoue his iudgements from vs. In this verse note three things first the person from whom all helpe comfort and deliuerance doth come He. Verse diuided Secondly the circumstance of time in the which the Lord will deliuer vs After two dayes or at the most the third day Thirdly the deliuerance it selfe with the seuerall fruits of
to Stockes and Stones pretending therein humility that they will not bee so bolde to come to God themselues but vse the mediation of such as are about him Yet let vs know that Abraham Isaack and Iacob Moses and the Prophets were as humble men yea more humble then any Papist can be yet their humility did no whit hinder their holy boldnesse to come into Gods presence and to sue to him for grace and fauour The second generall obseruation is the circumstance of time in the which the Lord will deliuer vs After two dayes and the third day hee will rayse vs vp q. d. True it is the Lord hath grieuously spoyled vs for our sinnes and wounded vs for our iniquities wee haue tasted and felt the powerfull hand of God vpon vs there is no way to escape his iudgements but to breake off our sins by true and vnfained repentance and 〈◊〉 the Lord wil quickly remoue his iudgements 〈…〉 After two dayes c. Circumstance of time 〈…〉 we gather that the afflictions that are layd 〈…〉 children are neyther very durable for Doct. 2 〈…〉 day or two neyther altogether incurable or intollerable Afflictions layde vpon Gods children are neyther durable nor incurable Esay 54.7.8 2. Cor. 4.17 for God will raise vs out of them all This doth the Lord himselfe make cleare vnto vs by his Prophet when hee sayth For a little time haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger hide I myselfe from thee for a little season but with euerlasting mercy haue I had compassion on thee The holy Apostle Saint Paul teacheth vs that our light afflictions which last but for a moment bring vnto vs a farre more excellent euen an eternall weight of glory Where note how the Apostle cals all our afflictions first light Mat. 11.28 for Christs yoke is easie and his burthen is light And secondly Momentany lasting but a very short time a day or twaine as the Text sayth here Hereunto commeth the saying of the Psalmist Psal 30.5 Hee indureth but a while in his anger and in his fauour is life heauinesse may indure for a night 1. Cor. 10.13 but ioy commeth in the morning Againe They that sow in teares shall reape in ioy So that the afflictions of Gods people last but from euening till morning Heb. 12.2 from sowing time till haruest and howsoeuer God maketh the wicked men his Rodde Psal 37.74 yet the Rodde of the wicked shall not alwayes rest vpon the lotte of the righteous Psal 125.3 Though the Lord appoint his children for a time to be afflicted yet it shall bee but for a time Heb. 18. Gen. 47.14 And which shall come will come and will not tarry This point of Doctrine is further cleared by the example of Ioseph the Israelites in Egypt of Dauid of Daniel and of many of the Saints and deare seruants of God Exod. 12.41 who suffered shame indured the Crosse were some of them tryed by one iudgement and affliction some by another yet the Lord awaked at last as a man out of sleepe and as a Gyant refreshed with wine when the time of refreshing came they were deliuered So that by this that hath been sayd Dan. 6.23 we may safely conclude of the truth of this point that how 〈…〉 â—he Lord may humble his Church and people 〈◊〉 some Crosse for a time yet hee will neuer leaue them destitute of his helpe and comfort but at last deliuer them out of all And the Reasons are plaine for first the Lord is Reason 1 priuy to our wants and to our weakenesse Hee knoweth whereof wee bee made hee remembreth that wee are but dust What Father but will pitty the wants of his Child and when it is ready to fall into danger wil not helpe it the Lord is more tender to his children then any earthly Father can bee towards his child Mat. 6.7.11 Now if yee which be euill know to giue your children good things how much more will your heauenly Father And therefore saith the Apostle That God is faithfull which will not suffer vs to bee tempted aboue that wee are able 1. Cor. 10.13 but will euen giue the issue with the Temptation that wee may bee made able to beare it Secondly his eares are alwayes open to the cries Reason 2 of his Children and he putteth their teares into a bottle of remembrance hee is priuy to their wants and he heares their cries I haue seene I haue surely seen sayth the Lord the troubles of my people I haue also heard their cries and I will deliuer them So long therefore as wee haue a voyce to call vpon God or a heart to sigh and grone vnto him wee need not to doubt of our deliuerance so that whether wee consider that the Lord is priuy to our wants or weaknesse and alwayes heares the prayers yea the sighes and grones of his children we need not any way to doubt but that the Lord will put an end vnto all our troubles heere The vses follow Seeing then that the Lord our God in afflicting Vse 1 vs layes no more vpon vs then wee shall bee able to beare but in the middest of all our troubles giues a blessing and if wee seeke vnto him hee doth manifest his loue in deliuering vs. This may teach vs all a profitable lesson namely to possesse our soules with patience and to wayte the Lords leasure for if we seeke to him by true repentance and hearty prayer Hee that shall come and will come Luke 21. and will not tarry This must be our comfort that after two dayes or at the most three dayes hee will visite vs and rid vs out of our trouble and affliction if the Lord do see the same to be good for vs And let vs take heed that we fall not to murmur against God to repine and grudge at his chastisements much lesse to charge God of cruelty no he afflicts but with light affliction and such as bee but for a moment a very short time and therefore let vs runne to God patiently endure his trials kisse his rod and his hand that smiteth vs seeing hee afflicts vs for our good and seeks onely our reformation comfort and saluation Obiect But here I know it will bee obiected How can this be true that the iudgements and afflictions of Gods Church and children are so short that God doth reuiue his children after two dayes or at the third day at the most Do we not see many good Christians that are the deare children of God haue grieuous afflictions some sicknes some pouerty some imprisonment some exercised with the griefe of a wounded conscience and they pray earnestly for remedy yet the Lord doth still continue them in their misery how then doth this stand that afflictions last but a day or two or some short time An. True it is indeed that the Lord oftentimes
they bee not Reuiued if they bee not borne againe translated out of Adam and ingrafted into Iesus Christ alas they are but as a dead corps that is trimmed and stucke with so many goodly flowers yea the due consideration of that miserable estate and condition in the which they are by nature may cause them to droupe Tit. 1.15 and to hang downe their heads for by their owne filthinesse and impuritie all these their excellent ornaments are defiled and become impure for so sayth the Apostle To those that are defiled is nothing pure but euen their minds and consciences are defiled Oh if this point were wel considered how it would pull downe the pride of mans heart and make men to hasten to come out of so fearefull an estate and condition Doct. 4 The second point of Doctrine wee obserue hence by the authority of this Text is that our regeneration is as hardly wrought Regeneration a worke of new creation Rom. 5.12 Rom. 6.23 as to rayse vp a dead man to restore him againe to life as hard a thing to saue a soule that is dead as to giue life to one that hath a long time lyen rotting in the graue Death is gone ouer all sayth the Apostle and The wages of sinne is death And God told Adam Gen. 2.17 that in that day that he should eate of the forbidden fruit Hee should die the death Now in so much as wee haue all taken part with him in his disobedience wee must also partake with him in his punishment and the punishment is Death not death in respect of any being of the creature as all wicked and vngodly sinners might wish it were but Death in respect of our eternall separation from God In whose presence is life and at whose right hand is pleasure for euermore This is our estate and condition by nature vntill the Lord doe Reuiue vs and to Reuiue vs and quicken vs is as hard a matter as to rayse vp a dead man out of his graue This doth the Prophet Dauid acknowledge when he desired of God that he would Create in him a new heart Psal 51.10 And surely it is as great a matter to Create a new heart as for the Lord againe to Create a new world yea and in some respects it may seeme harder for in the Creation of the world the Lord but spake the Word and all was made there was no hinderance there was no opposition but in the creation of the heart a new there are many lets and hinderances first within a man for euery man by nature is an enemy vnto his owne saluation and the flesh resists this worke besides the Deuil he labours by al means possible to hinder so blessed a worke Besides all this it is a worke of great difficulty not accomplished without great labour and paine and therefore it is called in the Scripture A Birth a Death a Circumcision now as no Birth no Death no cutting off the Flesh can be without paine and sorrow no more can the conuersion of a sinner the Infant is not deliuered out of the Mothers wombe without paine and doest thou thinke O man to part with sinne that is within thee which was conceiued in the wombe with thee and euer since hath been nourished and brought vp with thee as a familiar companion and not taste of paine Eph. 2.1 and heart smart in thy new birth no assuredly it will not be but it will cost thee much sorrow many a sigh and many a bitter teare before this work of grace be effectually wrought in thee It is not in this case as in producing the forms of many Natural things here below which are brought è potentia materiae out of a capable pronenesse of the thing it selfe to receiue such a forme but in the worke of our Regeneration God doth by his spirit deliuer the mind from blindnesse and ignorance the will from rebellion the affections from disorder and all the powers and faculties of the soule from corruption when man is altogether opposite thereto This Doctrine doth iustly condemne most men Vse 1 women amongst vs we think it is an easie matter to be a Christian and so be saued that it is an easie maner to goe to Heauen and many men who be starke dead in sinne and blesse themselues in their euill wayes yet blush not to say they hope to come to heauen as well as the best Preacher of them all Oh poore soule thou art but a dead man in the sight of God wounded at the heart with sinne and vnlesse thou bee reuiued quickned and raysed out of the graue of sinne by the wonderfull worke of God thou canst not bee saued Our Sauiour Christ being working of some great miracle hee tels his Disciples that they should do greater works then that namely they should saue mens soules and that is farre greater then to saue and helpe the body God created all things with his bare word breathed into Adam the Breath of Life Gen. 2. Io. 11. Our Sauiour Christ raysed Lazarus with his word but before hee can rayse a Sinner out of the graue of sinne and put into vs the breath of spirituall life the Sonne of God must come from Heauen and suffer a most cruell and shamefull death 1. Cor. 1.21 Iohn 17.17 euen the death vpon the Crosse before he can quicken and Reuiue vs and therefore it is not so easie a matter as most men take it to bee to become a good Christian No no it is the hardest thing in the world to become a good Christian and so to be saued And therefore seeing this is the estate condition of vs all Oh how carefull ought wee to bee to vse all good meanes that God hath appointed Act. 15.9 to saue our soules as namely the Word preached the Sacraments Prayer Meditations in the Law of God seeing that by these meanes the Lord doth quicken and Reuiue our dead soules Ps 119. Vse 2 Secondly wee are taught heere that seeing we are all dead in Adam by nature vntill such time as the Lord doth quicken vs and Reuiue vs let no man then content himselfe with this diuelish conceit and perswasion that hee can at his owne time and leasure deliuer himselfe from the bondage of sinne and Sathan as it is the corrupt thought of many that though they haue beene the seruants of sinne and of death twentie or forty yeares together yet they thinke that one Lord haue mercy vpon me will open the Heauen gates but O thou vaine man O thou vaine woman Oh see heere that it is the Lord that must worke in thee this worke of grace for by nature thou art Reprobate vnto euery good worke And this new birth is not giuen to euery one No no onely Gods children who are carefull to vse the meanes as hearing the Word preached and taught Sacrament Prayer c. for by these doth the Lord Reuiue vs and
quicken vs else we cannot thinke a good thought and as the Lord must beginne grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Reu. 20.6 He shall rayse vs vp and make vs able to walke in the duties of pietie and religion of faith and repentance and sincere obedience Holy and blessed are they that haue part in the first Resurrection for on them the second Death hath no power If then God hath begunne to Reuiue thee to Rayse thee out of the graue of sinne Oh then thou art blessed and happy for thou mayest bee sure that the second death that is eternall death shall haue no power ouer thee but as for those which are yet in the state of Nature vnregenerate not Reuiued not quickned by the life of grace Alas alas they bee at the next dore to eternall death And vnlesse they seeke vnto the Lord by true and vnfained repentance that hee may Reuiue their dead Soules and Rayse them vp from the graue of sinne they must needs perish eternally And therefore vntill such time as the Lord shall Reuiue vs and that wee shall feele the power of Christs death within vs dye to sinne whatsoeuer the vaine and foolish perswasion of our hearts may be yet we are in a most cursed and wretched estate and condition And in the third day hee will rayse vs vp These words containe in them the second degree of their deliuerance where wee may see that there Doct. 5 bee degrees of our spirituall life Regeneration begun must be continued As we see a child first learnes to stand alone then to goe in the hands of the Nurse and after comming to more strength to walke alone So fareth it with Gods Children First the Lord must Reuiue and quicken vs else we cannot thinke a good thought and as the Lord must begin grace in our hearts so hee must continue it and increase it and therefore it is sayd heere Hee shall raise vs vp and make vs to walke in the duties of Piety and religion of Faith Repentance and true obedience So that the point of Doctrine which wee are to obserue hence is this that the worke of Regeneration begunne in vs must bee continued and dayly more and more encreased so as wee may feele the power of the Spirit dayly subduing sinne in vs 2. Cor. 7.1 our naturall corruption and carnall affections that are so deepely rooted in vs by nature It is the exhortation of the blessed Apostle Heb. 6.1 That wee cleanse our selues from all filthinesse of the Flesh and Spirit and grow vp vnto full holinesse in the feare of God And the Author of the Epistle to the Hebrews exhorts men not to satisfie them selues with the Principles of Religion which hee calleth the Doctrine of the beginning of Christ as though it were inough that they had made an entrance and a beginning but that they bee ledde forward to Perfection q. d. It is true you haue begunne well yet yee must thinke that it is not sufficient but there is a kind of perfection to bee aymed at And Paul speaking of the excellent estate of a Christian Phil. 3.13.14 sayth I count not my selfe that I haue attayned it And yet Paul was wonderfully expert in the mystery of Christ But one thing I doe sayth hee I forget that which is behind and I endeuour my selfe to that which is before and follow hard towards the marke for the price of the highest calling of God in Christ Iesus 2. Tim. 3.13 It is noted as a brand of a wicked man that hee waxeth worse and worse Deu. 29 19. and fals away dayly more from one extremity to another adding Drunkennes to thirst whereas on the contrary part It is a true note of the spirit of God in a man when they grow in grace and are led nearer and nearer to perfection And this same spirituall growth in grace and in godlines is not in mans power by nature to performe no more then the beginning thereof as we heard before but it is the proper worke of the holy Ghost 1. Thess 5.23 The very God of peace sanctifie you through out It cannot come from our parents For who can bring a cleane thing out of filthinesse Iob. 13. Iob. 1.16 but Of his fulnesse wee all receiue grace for grace It is a point no doubt well knowne vnto vs in speculation that we are to goe on from one degree of sactification to another from one measure of grace to another and therefore I forbeare any further to enlarge the point This may serue to reproue those that thinke they haue got knowledge inough into their soules like the Vse 1 Church of Laodicea Reu. 3.16 and are not ashamed many times to cloake their owne neglect of holy duties to say that they know as much as the best Preacher of them all And indeed were it not so that men were so perswaded that for matters of religion they were forward inough and had learned inough It could not be that they should make so little account of the means to bring them vnto more perfection How is it possible that they should not bee ashamed of themselues to bee found out of Gods house on the Saboath day and to make their chimney corners their Chappell of ease And how could it bee that they should be now as ignorant in the grounds of Religion as they were many yeares agoe Alas how can this holde good with this Text of Scripture that those that are once reuiued by God and quickned by the Spirit of grace that they are also Raysed vp that is dayly more and more drawn away from the earth and earthly things to Seeke those things that are aboue Oh let vs looke vnto our owne wayes betimes And turne our feet into his Testimonies And when we perceiue in vs any beginning or inclination to seeke after grace resolue with Dauid to Runne the way of Gods commandements Psal 119. Not to go forward is to go backward in Religion And howsoeuer the gift of Regeneration the spirit of grace can neuer vtterly be extinguished and lost yet when wee grow not in it it is iust with God that wee should lose the comfort of that grace and the feeling of that ioy wee were wont to finde in the same and wee can neuer recouer it without much sorrow and griefe of heart Let vs therefore remember that exhortation of the Holy Ghost Hee that is holy let him bee more holy and not to content our selues with the beginning of grace Reu. 22.11 but labour to goe on in grace from one degree to another till at last wee become perfect men in Christ Iesus Vse 2 Secondly wee are taught here that if it bee so dangerous a thing not to goe forward in religion what a fearefull sinne must it needs be then to grow backeward in holy things Luk. 11.26 Their last estate sayth
the Kingdome of Heauen where we be free Denizens And as Pilgrimes behaue themselues in an Inne they stay not seuen or eight yeares but a night or two and so are gone So must not wee settle our dwelling heere where we are but Pilgrimes but in heauen our dwelling place must our conuersation bee as if now we were in Heauen and in the presence of God And as a stranger being farre from home desires to come to his owne house thinks euer of his Wife and Children and of his own land liuing So must we heere being in a strange country thinke of our home desire still to see the face of God and of Christ our most blessed Redeemer that so wee may liue in his blessed presence Seeing this is a speciall note of a man truely regenerate and that hath truely repented to behaue Vse 1 himselfe as in the presence of God as in his sight so as hee dares doe nothing that may offend the eyes of God This shewes most plainely that most men and women are farre from true repentance and were neuer borne a new Seeing many will make conscience of sin in the sight of men which yet make no bones to commit it in the sight of God What man is so shamelesse to commit Adultery in the sight of men yet there bee many that feare not nor blush not to commit it in the sight of God Saint Paul saith They steale commit Adulterie and do all euill in the night Alas Phil. 4.5 night and day bee all alike to God the Lord is at our elbowes and therefore let vs remember this and as wee would not dare to commit any vnseemely thing in the presence of the King so let vs not dare to commit sin in the presence of God Men will looke carefully to their behauiour while they are in the presence of the Prince or temporal Magistrate though otherwise wicked and godlesse men yet in the presence of the Prince they will abstaine from euill Oh that wee were as carefull to behaue our selues in the most glorious presence of the great King of heauen and earth who is King of Kings and Lord of Lords Hee sees all wee doe heares our words pierces into the secrets of our hearts neyther can the least though of ours escape the piercing eye of the Almighty and therefore we should labour to watch ouer al our works words yea ouer the very thoughts of our hearts that they may be sincere and such as we need not be ashamed of for bee wee wel assured that wee shall giue account of the very thoughts of our hearts yea of euery idle word how much more of blasphemous oathes and most monstrous sinnes The theefe steales in the night the drunkard is drunke in the night and the filthy person commits his vncleannesse in the night and they thinke they bee sure who sees them who can accuse them Oh thy God sees thee thou standest in his presence hee heares sees all thou doest and though thou mayest keepe it close from the eyes of men yet thou canst not hide it from the eyes of the Almighty who wil one day call thee to an account for the same VERSE 3. Then shall wee haue knowledge and indeuour our selues to know the Lord his going forth is prepared as the morning and he shall come vnto vs as the raine and as the latter raine vnto the earth IN this third verse wee haue heere described vnto vs two other most heauenly and blessed effects of sound repentance Two other effects of true repentance set downe and true conuersion vnto the Lord. First that all those which doe vnfainedly mourne for their sinnes and the pardon of them at the hands of God as for life and death the Lord will not onely comfort their wounded soules but enable them by the gracious worke of his holy and sanctifying Spirit to liue holily in his sight but hee will with all poure into their soules this heauenly and blessed Knowledge which shall direct them to the true seruice and worship of God And secondly if wee doe draw neare vnto God by true repentance the Lord likewise though he defer his helpe for a time yet in the end will come assuredly with most pleasant and effectuall comfort which is described vnto vs by two most excellent similitudes First of the chearefull breaking foorth of the Sun after a tempestuous storme Secondly by the latter raine distilling vpon the scorched earth by both of which the Lord will shew that he is ready in due time to comfort the distressed soule and conscience of a poore sinner Then shall wee haue knowledge and endeuour our selues to know the Lord. Text diuided IN these words being the first part of the Verse wee are to obserue three speciall points First the roote from the which this true sauing and heauenly knowledge is deriued and the fountaine from the which it doth spring in this word Then Secondly wee are to search and to trie what maner of knowledge this is heere spoken of by the Holy Ghost It is not carnall knowledge it is not any worldly knowledge it is no Philosophicall Knowledge or the knowledge of humane Arts and Sciences But this knowledge heere spoken of is a spirituall knowledge a diuine knowledge an heauenlie knowledge a sauing knowledge which is of that nature and quality that it puts all those which haue it into a reall possession of eternall life It is the way to eternall life it is the Key to open the gate of heauen vnto vs and it is as it were the finger of God that puts vs into reall possession of eternall life Thirdly wee haue to consider another special fruit or quality of this sauing Knowledge that it will neuer suffer those men and women which haue this Knowledge put into their hearts by rhe finger of God to be content with a little or a scant measure of this knowledge but it is of that diuine nature that it wil whet them on and inflame their hearts to hunger and thirst after a great measure and portion of this heauenly and blessed Knowledge so as it will make men to labour and to endeauour to come to a greater measure of it To grow in grace and in the knowledge of Iesus Christ And first of all for the root from whence this true sauing and heauenly Knowledge is deriued Point and the fountaine from which it doth spring it is layde downe in this word Then shall wee haue Knowledge that is Repentance goes before sanctified knowledge when men are truly humbled for their sins do mourn for them and when that men haue the feare of God before their eyes so as they liue as in the presence of God and looke carefully to themselues not only outwardly in regard of their words and works but euen inwardly to the thoughts of their hearts and therein labour to bee approued of the Lord then will the Lord poure into their hearts this heauenly and
thou haddest faith it would apply Iesus Christ vnto thy owne soule in particular though not at all times with the like assurance this Paul begged for the Colossians That they might bee filled with all wisedome and spirituall vnderstanding that they might bee able to comprehend what is the breadth and length and depth and height Col. 1.9 Eph. 5.18 and to know the loue of Christ So that wee see that the true knowledge of God and of Christ it is such a iewell that God will not trust all men with but onely the Elect. Now let vs see what vses this Doctrine may affoord vs for our further instruction Vse 1 This may serue in the first place to reproue those that rest vpon a confused and superstitious knowledge of God such knowledge as may bee had by the light of nature or such as may bee gathered by the sight of creatures but will some say are there any such amongst Christians vndoubtedly there be who hauing liued in the bosome of the Church and in the cleare light of the Gospell ten twenty yea thirty or more yeares together and yet to their shame be it spoken haue no more true sauing knowledge of God then the very heathen that neuer heard of Christ so that Heb. 5.12 whereas in regard of their continuance in the Church and the meanes that haue beene offered vnto them They might haue beene teachers of others yet haue they need to bee taught the beginning of faith and are such as haue need of milke and not of strong meat who can consider without griefe of heart in what state the greatest number of our people stand at this day how many haue wee amongst vs I will not say as God said of the Infants of Nineueh that know not their right hand from their left but men growne and of riper yeares which in regard of their time might haue beene teachers of other yet themselues are ignorant in the maine principles of Religion these are like to the Potters clay ready to take any form What false religion and idolatrous worship if it were authorized would they not subscribe vnto a lamentable case that wee should be still as babes and children ready to bee drawne away with euery blast of vaine Doctrine not being able to decerne the darkenesse of error from the light of truth seeing as our Apostle saith 2. Cor. 4.3.4 2. Thes 2.11.12 If our Gospell bee hid it is hid to them which perish in whom the God of this world hath blinded their minds Thus doth God send them strong delusions that they should beleeue lyes That all they might bee damned which beleeue not the truth but had pleasure in vnrighteousnes Io. 5.39 Let vs then seeke for knowledge as for treasures and let vs Search the Scriptures that in them wee may haue eternall life Let vs haue the word of God dwell plentifully in vs which is able to make vs wise to saluation Let vs vse all good meanes to beget knowledge in vs euen this sanctified knowledge which will bring a man to eternall life Let vs often call our own wayes to an account and labour to bee humbled for our sins beg hard for mercy and pardon of them at Gods hands then vse all good meanes as hearing the Word reading praying c. For if by these things we make not way to our knowledge whereupon it may be built as vpon a sure foundation Alas our knowledge it will be but vaine idle swimming in the braine and farre from leading a man to the Kingdome of grace or of glory Oh then thinke of this betimes whilest the day of grace lasteth Oh man thou art laboured with from Sabbath to Sabbath that thy heart may be seasoned with the knowledge of saluation and that now thou mayest bee prepared for Christ if now therefore thou reiect this kindnesse of his it shall at last bee iust with God to turne this thy great ingratitude as dung into thy face and because thou hast hated knowledge Mat. 1.23 Pro. 7.22 therefore the Lord may iustly say Depart from mee yee cursed I know you not And that wee may bee able to try our selues whether we haue this knowledge in our hearts which puts vs into the reall possession of eternall life it hath certaine notes and properties whereby it may bee decerned The properties of this sauing knowledge 1. Io. 3.3 Act. 15.9 The first effect and property of this sauing knowledge is this that being put into the heart of a Christian it will purge a mans soule mind will and affection Euery one that hath this hope speaking of this knowledge of God hee will purge himselfe as hee is pure And againe Faith purifieth the heart so then hereby thou mayest trie and proue thy knowledge whether it bee this sauing knowledge of God 1 It purgeth the heart or not if thou finde that it purifies thy heart purgeth thy mind will and affection from sinne this is an infallible marke and token that it is this blessed and sanctified knowledge that is begunne in thee whereas on the contrary part carnall knowledge puffes vp the mind but this knowledge expels pride and casts a man downe for his sins and therefore if thou finde thy heart filthy and thy will rebellious thy knowledge then is but fleshly and carnall and it is not this sauing knowledge that is within thee Secondly this knowledge is not a dead knowledge but it is a liuing knowledge 2 It will quicken those that haue it it is a quickning knowledge and therefore called Eternall life because it is liuing and will quicken those that haue it in their breasts it will not suffer a man to lye dead in sin and rotting in sin but it will rayse him vp and quicken him in all holy duties to doe the Will of God The third property of this Knowludge is 3 It is euer working to destroy sinne it is not an idle knowledge onely swimming in the braine but it is an operatiue and working knowledge it will worke in them that haue it the mortification of sinne and it will abolish naturall corruption by little and little it will be powerful to worke many graces in them which haue it as Faith Repentance Mortification and newnesse of life loue of God zeale of his glory sincere obedience to his Will in all things The fourth property of this sauing knowledge is this 4 It is permanent it lasts for euer that being put into the mind of any Christian man or woman it is durable and permanent and therefore our Sauiour cals it Eternall Life because this Knowledge lasteth not for a day or two or for a yeare or two but being begunne in this life it lasteth for euer Wee know in part onely in this life but our knowledge shall bee perfect in the life to come Now seeing what this Knowledge is and what properties Vse 2 and effects it hath namely that this Knowledge is such a blessed gift
doth import vnto vs the perseuerance that is required in all those that seeke for this Knowledge Perseuerance and constancy is required in seeking for sauing knowledge Act. 17.12 Wee see the Huntsman for his pleasure in his game hee can bee content to seeke in euery bush and to plod euery furrow till he find his game and then hee neuer leaues from morning till night Oh how much more should we seeke and neuer lin seeking for this heauenly and sauing Knowledge till wee find it The men of Bâ—rea are commended for seeking turning their books to confirme and to encrease this Knowledge in them So should wee not onely heare but also Search the Scriptures examine euery Chapter leafe by leafe and line by line till wee find this Knowledge It is not inough to begin to seeke bot wee must continue seeking for this Knowledge Luk. 11.62 Hee that puts his hand to the Lords Plough and looketh backe is not meet for the Kingdom of God Mat. 24.4 but hee which endures to the end shall be saued Againe 1. Cor. 16.13 Stand fast in the faith quite you like men and bee strong This is further cleared by that speech of our Sauiour to the Church of Smyrmye Reu. 2.10 Bee thou faithfull vnto death Gal 33. and I will giue thee a Crowne of life And Paul blamed the Galathians and called them Foolish for beginning in the spirit and ending in the Flesh for not holding on as they had begun and surely the estate of such men is most fearefull it had beene better for them that they had neuer known the truth Nay it had been better for them that they had neuer beene borne 2. Pet. 2.20 as Christ speaketh of Iudas as the Apostle obserues If they after they haue escaped from the filthinesse of the World through the acknowledging of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein the latter end with them is worse then the beginning And the reason of this Doctrine is cleare Reason for of all graces vertues it is onely constancy and perseuerance that shall bee crowned As no sinne condemns a man but this final impenitency or continuance in the same sinne so no grace or vertue shall bee crowned but that which continues to the end It is only continuance and perseuerance in any grace whatsoeuer that shall bee crowned with glory for If a righteous man turne from his righteousnesse Ezec. 18.24 and do the thing that is euill all the righteousnesse that hee hath done shall bee remembred no more hut in the wickednesse that hee hath committed in the same hee shall die And therefore wee may safely conclude that continuance perseuerance in seeking after more knowledge euery spiritual grace is that which doth crowne all our vertues whatsoeuer If then thou hast entered into the profession of Religion Vse if thou hast begunne to shew thy selfe sound in knowledge and that thou hast tasted of the power of Gods Word Oh bee constant in that soundnesse and in that sincerity Goe on in the same grow dayly more and more towards perfection let thy works be more at last then at first And surely this exhortation is very needfull and cannot sufficiently bee vrged in this back-sliding age wherein many with Demas fall into loue with the world Reu. 2.4 and with the Church of Ephesus loose their first loue and grow secure and carelesse nay neyther hote nor cold in Religion but the Lord one day will spue such back sliders out of his mouth Alas wee are hardly brought on to make a beginning in matters of Religion for it fareth with vs as it did with Zacheus Luk. 19. when hee had a purpose to see Christ the multitude stood in his way that hee was constrayned to goe vp into a Fig-tree so fareth it with euery Christian man and woman when wee haue entertained any good purpose of heart to seeke the Lord to labour to get knowledge into our Soules and to grow and encrease in the same Oh how many lets and stumbling blocks will Sathan now beginne to lay in our way inward and outward and all to keepe vs from enioying of Christ But when a man shall ouer stride them all and giue vp his name to Christ and then fall away this were a most wofull estate and condition Note they are no better then dogges and swine and it had beene better for such that they had neuer knowne the truth then after they haue knowne it to fall away for how doth this man or woman cause the Lord by degrees a little little to take away from them his Spirit that whereas in times past they had a loue to the truth were carefull to heare and to sanctifie the Lords Sabbath hee might now vpon their contempt of grace giue them ouer as prisoners to Sathan who shal so manicle their hands feet yea heart and all that by degrees they shall grow to hate and contemn both grace itselfe the meanes to obtaine the same Thirdly wee must not onely vse paines and perseuer in seeking for this knowledge Doct. but wee must also take delight in the same A godly man seekes after knowledge willingly and chearefully Wee see those that follow their sport take great delight in it this pleasure of theirs swallowes vp all their pain and makes it seem nothing vnto them So should wee in seeking for this blessed knowledge find our hearts rauished with a loue and a liking and a godly pleasure in the same You shal see that this hath beene the affection of the children of God in all ages Thus did Iob I esteemed thy word more then my appointed food Iob. 23.12 And this affection was in the Prophet Dauid when hee sayth Lord what loue haue I vnto thy Law Psal 119. all the day long is my study in them And in the description of a godly man the Prophet Dauid obserues this to bee one property in him Psa 1.2 Hee meditates in the Law of God day and night which shew vnto vs that hee takes delight in it for otherwise hee would neuer by night especially meditate vpon the same And Ieremie after hee had found the Word of God Ier. 15.16 hee did eate it and it was sweet vnto him nay it was his ioy and the reioycing of his Soule Psal 16.10 And the Prophet Dauid speaking in another place of this knowledge sayth That it is more to bee desired then gold yea then much fine gold sweeter also then the honey and the honey combe And that which the Apostle setteth down concerning Almes Mat. 22.37 Rom 12.8 Deu. 6.5 2. Cor. 9.7 Ezec. 3.3 As euery man wisheth in his heart so let him giue not grudgingly or of necessity but willingly for God loueth a chearefull giuer may truly bee vnderstood of euery Christian duety When wee pray wee must pray vnto God chearefully when wee are to heare
hath promised to his children to comfort their wounded consciences Gods deliuerance compared to the morning in three respects and those that are in misery hee compares it to the rising of the Sunne and the bright and comfortable beames of the morning for these three causes First because that though the Lord doe seeme to forget his people for a time and deferre his helpe yet in his good time hee will come with abundance of comfort and cause the bright beams of his fauour and the cleare Sunne-shine of his mercy A Similie to shine into our distressed soules If a man were in a waste wildernesse in a darke and solemne night and see neyther Sunne Moone nor Starre but heare the fearefull and terrible roaring and velling of wilde beasts Oh how glad would this man be after a dangerous tempestuous stormy and solemne night to see the face of the Sunne and the comfortable dawning of the day Euen so what can bee more comfortable to a poore distressed Soule and a wounded conscience after many blacke and stormy nights of affliction when the conscience of a poore sinner is vpon the Racke and when a poore Soule shall see the anger of God against sinne see the torment of Hell and his owne conscience accusing him for sinne What can bee more comfortable or more longed for of such a man then to behold the bright beames of Gods mercy in Iesus Christ to see the comfortable face of God to shine vpon him and to haue a sense and feeling of his mercy Act. 27. When Paul and his company had not seene the Sunne nor Moone for a long season at length they were glad to see the light appeare Euen so when a poore soule hath beene plunged euen to the bottome of the sea of desperation and sees no one glaunce or glimmering of Gods mercy but rather hath a long time wrestled against the waues of desperation then to see but one sparke or glimmering of Gods mercy it is that which makes the hearts of Gods children to leape for ioy Secondly it pleaseth the Lord to compare his helpe to the rising of the Sunne because as nothing can hinder that from rising but it keepeth continually that course which God hath set it Euen so the Lord he hath prepared the helpe of his people and the Deuill nay all the Deuils in Hell cannot hinder him no more then wee can by all our skill and might hinder the rising of the Sunne And surely this is greatly for the comfort of Gods children that when the Lord is once Prepared and comming to helpe them no Creature in heauen or earth can stay or stop him Thirdly as the morning doth not diffuse and spread his light ouer the earth all at once but by degrees by little and little as the Sunne growes higher and higher Euen so the Lord for the most part makes his loue and his mercy known vnto men not all at once but by degrees by little and little as it seemes best to his Maiesty and for the comfort of his children Seeing the Lord is Prepared to helpe vs and that with abundance of comfort and so as no Creature no not the gates of Hell cannot hinder him but he will make his loue knowne vnto vs Wee must all learne to possesse our soules with patience to awayte the Lords leasure for our deliuerance not to prescribe vnto him the manner or the time when wee would be deliuered It is sufficient for vs to know that comfort is prepared Wee are ready in our troubles when we find not present helpe at hand to suppose the Lord to bee farre off and so grow impatient of delay cannot abide to wayte the Lords leysure so soon as Gods hand is layde vpon vs wee looke to haue it taken off and so soone as wee feele the heat of affliction we look that God should quench it This made the Prophet Dauid in the heat of his affliction to cry out Psal 10.1 Why standest thou so farre off O Lord and hidest thee in due time euen in affliction And in another place hee sayth Hath God forgotten to bee gracious and hath hee shut vp his louing kindnesse in displeasure Thus the children of God haue wonderfully beene assaulted and the flesh somtime wrestling against the Spirit preuaileth and for a time getteth the vpper hand But seeing our doctrine hath taught vs as wee haue heard that howsoeuer God doth humble his children for a time yet he forsaketh them not for euer but in the middest of all their afflictions and tryals mercy and deliuerance is prepared for them Let vs learne heere how great so euer our conflicts bee not to despayre of Gods mercy but to Tarry the Lords leysure for it will surely and certainly come euen as the Sun is sure to rise though it bee set for a time or hidden by a thicke cloud yet it will breake out and appeare most comfortably Vse 2 Seeing the Lords comming vnto the godly is prepared and therefore most certaine to come So the same shall come as the Sunne in the morning most comfortable Wee are taught heere that our deliuerance from God shall bee sure to come when wee can most of all prize it and when the same shall bee most welcome vnto vs. A Marchant takes his voyage into a farre Country A Similie and makes his reckoning within so many monethes to returne his louing wife at home about that time appointed with gladsome heart looketh dayly for his returne but by distresse of weather or some other accident she heares not of him or if shee doe the newes is most vncomfortable thus shee hath her heart possessed with sorrow hauing more cause of feare then hope At last when stee thinketh least her dearest husband returneth safe with great store of wealth who is able to expresse her ioy and is not her ioy the greater and her husband so much the more welcome for that he stayed so long Yes doubtlesse So it fareth with our God his delaying of comfort and deliuerance makes vs to prize the same the better when it doth come When wee haue layne a long time vnder the heat of Gods wrath and suffered a sore night of affliction when our sinnes haue mustered themselues before vs and gone ouer our heads as afore burthen too heauie for vs to beare and when wee shall seeme altogether lost in our selues then to be found of the Lord is most sweete and comfortable Oh it is the case of many of Gods deare children that haue vndergone a sore night of affliction and sorrow for sinne A principall comfort for the afflicted soule and haue been ready to say I am cast out of thy fauour yet hath the Lord at last answered their long expectation with a ioyful Morning of Sunne-shine of his mercy and fauour the bones that seemed to be broken haue reioyced Oh then let vs stay our soules vpon this that howsoeuer No chasticement for the present seemeth to be
them in that hee shewed himselfe so mercifull God doth not proceede in iudgement before hee hath offered all means of mercy as first to vse all the meanes hee could to conuert them and humble them before hee punished and destroyed them If the Lord had but shewed one meanes as the Word preached it was his great mercy for hee might iustly take all aduantage at our hands to cut vs off in the height of our sins damne vs presently for the same but in that he vseth so many meanes so long a time it shewes his wonderfull mercy to these people in that he sayth Oh what shall I do how shall I entreat It shewes the Lord had vsed all the meanes hee could his word his mercies his iudgements threatnings punishments and yet all would not humble them So that hence we may obserue the wonderful mercy of God towards his people in that hee vseth so many meanes to humble them for their sins ere hee cut them off The truth of this Doctrine is confirmed by diuers places of Scripture Ier. 7.13 as that of the Prophet Ieremy I rose vp earely and spake vnto you but when I spake yee would not heare mee neyther when I called would yee answere And that of the Prophet Esay Esay 68.2 I haue stretched out my hand all the day long vnto a rebellious people Ioel. 2.13 This is further confirmed vnto vs by the Prophet Ioel when hee sayth Rent your hearts and not your garments and turne vnto the Lord your God for hee is gracious mercifull slow to anger and of great kindnesse Ezech. 33.11 and repenteth him of the euill And so much doth God himselfe teach vs of himselfe when he sayth As I liue sayth the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue 2. Sam. 12.1 When the Prophet Dauid had committed very haynous and horrible sinnes how graciously did the Lord send vnto him his Prophet Nathan to awake him out of his sinne and to call him home by repentance And againe afterwards 2. Sam. 24.10 when in the pride of his heart hee had numbred his people hee sent the Prophet Gad vnto him to humble him for the same Yea the Lord is so rich in mercy that hee offereth the same vnto the wicked themselues though they in their prophanesse neglect and contemne the same When Cains heart beganne to boyle in malice against his brother Abel Gen. 4.6.7 the Lord sayd inough to him if hee had had grace to haue kept him from that horrible sinne of murder Why art thou wroth sayth Almighty God to Cain and why is thy countenance cast downe If thou doest well shalt thou not bee rewarded c. And after that Cain had slaine his brother the Lord left him not Gen. 6.3 but laboured to bring him to remorse when hee asked him Cain where is thy brother Abel And againe The voyce of thy brothers bloud cryeth from the earth And when God was purposed to destroy the olde World 2. Pet. 2.1 Gen. 19. 2. Reg. 21.28 what meanes did hee vse first to reclaime them hee gaue them a hundred and twenty yeares to repent in and all this while sent vnto them Noah that Preacher of righteousnesse to warne them of that iudgement to come yet they repented not So dealt hee with the filthy Sodomites by placing iust Lot amongst them to labour their conuersion Mat. 27.19 and was so farre preuailed with by Abraham that if ten righteous soules had beene found in those Cities God had spared them for their sakes The like may bee sayde of Ahab and of Pilate yea the Lord offered his mercy vnto Iudas when as before any thing was effected Christ put him in mind of his bloudy thoughts against him making it manifest that hee was the man that should betray him Thus haue wee seene cleared the truth of this Doctrine that God is a God of mercy that hee will not easily proceede in iudgement before hee hath offered all meanes of mercy What shall I doe vnto thee how shall I intreat thee The meanes by the which the Lord doth humble men Now the meanes by the which the Lord doth humble men are diuers First and principally the Ministery of his Word Thus dealt the Lord with his seruant Dauid as wee heard before sending his Prophets vnto him to bring him to the sight of his sinne 1 The Ministery of the Word and to this end hath the Lord commaunded his Prophets and Ministers to cry aloud Esa 58.1 Pro. 8.1.2.3 9.1.2.3 and to lift vp their voyces like Trumpets to preach the Doctrine of repentance and to shew the people their sins And Salomon in diuers places of his booke of Prouerbs bringeth in Christ Iesus the wisedome of God sometimes crying aloud in his owne person and sometimes by his Ministers to summon men to repentance Thus dealt hee with the Nineuites sending vnto them his Prophet Ionas to preach repentance vnto them that there rested but forty dayes Ion. 3.4 and then without repentance Nineueh should lye in the dust And hence is it that the Apostle Paul calleth the Ministery of the Word The power of God to saluation to euery one that beleeueth And in another place hee sayth Rom. 1.16 that howsoeuer the seeming Wisemen of the World do account of Preaching but as foolishnes yet it hath pleased God By that foolishnesse of preaching 1. Cor. 1.21 to saue them that beleeue And this Word of God is called the Lords Hammer Ier. 23.29 whereby he knockes at the dore of our hard hearts and this is the most principall the most powerfull and effectuall meanes being Gods ordinance to conuert sinners and to bring them to repentance Secondly his manifold mercies and blessings the which hee Renueth towards vs euery morning 2 His Blessings and by this meanes doth the Lord seeke to wooe and winne our hearts to him hee giues vs life and health meate Lam. 3.23 drinke apparrell lodging hee keepes vs from many dangers and poures downe thousand blessings vpon vs and euery one of these giue a knocke at our hearts and cry aloud in our eares that the Lord by them doth labour to draw and winne vs vnto him this was that that made Dauids sinne exceeding sinnefull namely That God had annointed him King ouer Israel 2. Sam. 12.7.8 and had deliuered him out of the hands of Saul and had giuen him his Lords house and his Lords wiues into his bosom c. And would if that had been too little haue giuen him much more and therefore his vnthankefulnesse must needs bee the greater to sinne against so gracious and mercifull a God Thirdly by his corrections and chasticements which God doth lay vpon vs His iudgements by these doth the Lord ring many a warning peale in our eares sometimes by long and tedious sicknes diseases crosses losses
troubles calamities in wife children goods good name the Lord hath many of these wayes to humble vs that by them perceyuing his angry countenance towards vs wee might be humbled for our sins and sue to him for mercy and whensoeuer the Lord is constrayned to take this course with vs hee doth it vnwillingly with griefe of heart as is manifest by that notable place in this Prophet Hos 11.8 How shall I giue thee vp O Ephraim how shall I deliuer thee O Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee and my repentance is rolled together The iustice of God in this place requires vengeance the mercy of God requires pitty and compassion and betwixt them both God seemeth to bee straighted which shewes how hardly he is drawne to punish that notwithstanding the sinnes of Ephraim Israel did require that the Lord should punish them as he did Sodom and Gomorrah the Cities about them yet his fatherly loue and tender compassion towards them stayed his iudgements Vse 1 Now let vs come to the vses of this Doctrine This serues in the first place to reproue condemne the desperate behauiour of al wicked and vngodly sinners that neglect and contemne if not stubbornely resist all the meanes of their good that the Lord doth offer vnto them so as the Lord may iustly complain of them as of Ephraim and Iudah heere O Ephraim what shall I doe vnto thee O Iudah how shall I entreat thee His word his mercies his iudgements what means soeuer the Lord may vse for their conuersion they frustrate them all If hee doe cry in their eares by his Prophets through the preaching of the Word which is the power of God Alas how many be there amongst vs that Like the deafe Adder stop their eares at the voyce of the Charmer charme hee neuer so wisely Psal 58.4.5 but this Word the which now they seem so much to despise shal leaue such an impression in their soules and consciences that at the last day if there were no witnesse to accuse them for their contempt thereof yet their owne consciences would hayle them to iudgement or else if they doe hearken vnto it and attaine to some knowledge by it yet they hate to bee reformed by it Psal 50.4.5 and so by that means procure vnto themselues the greater damnation Againe if God allure them by his gracious benefites how many bee there amongst vs that most carelesly and most wretchedly abuse them That turne the grace of God into wantōnes or if the Lord proceed further to correct them they are neuer the better by it but with wicked Ahaz Trespasse yet more against the Lord 2. Cor. 28.22 so that the Lord may iustly complaine of them as sometimes hee did of the old rebellious Iewes I haue corrected them but they haue not been humbled And I would to God that this complaint might not iustly bee taken vp of vs the people of this land vnto whom the Lord hath vsed euery one of these meanes His faithfull Ministers that haue cryed vnto vs almost these threescore yeares together besides how many blessings haue wee enioyed liberty peace abundance euery man may sit and reioyce vnder his owne Vine besides this many times againe Hee hath hedged in our wayes with thornes as famines pestilences sicknesses Hos 2.6 vnseasonable weather as this Winter and Summer last doe testifie And now againe hath turned our sorrow into ioy by giuing vs a happy season this latter part of the yeare so that in these respects the Lord may say vnto vs as hee sayd sometimes of Israel What shall I doe vnto thee that I haue not done or as my Text sayth here Oh Ephraim what shall I doe vnto thee Oh Iudah how shall I intreat thee Neuer age had more experience of the goodnesse of God towards them then this age wherein wee liue if wee eyther regard the preaching of the Word his iudgements or his mercies by some of them the Lord hath still sought vnto vs and yet alas as though all this were nothing Esay 5.12 wee passe our time in carnall security and sinnefull pleasures Neuer regarding the works of the Lord nor considering the operation of his hands So that now the Lord may iustly take vp that complaint against vs Esay 5.4 as heere hee did against Ephraim Iudah O England what shall I doe vnto thee O England how shal I intreat thee And therefore we may well feare that he that thus called vpon vs Pro. 1.24.26 and that by so many meanes and wee refused that the time shall come that we shall cry and call vpon him euen till our hearts are ready to breake within vs and hee will not heare vs but bee so farre from pittying vs in time of our distresse as that hee will rather laugh at our destruction Secondly this may serue to admonish vs all in the Vse 2 feare of God that whensoeuer the Lord shall call vs by any meanes whatsoeuer be it by the Ministery of his Word bee it by his mercies or bee it by his iudgements or any other means whatsoeuer that we be not of a dead and senselesse heart that will not stoupe vnder Gods hand but labour to make a sanctified vse of euery one of them for if they preuaile not with vs to humble vs for sinne and to make vs seeke vnto God by true and vnfained repentance alas our case is most miserable and desperate Oh then in the feare of God let vs heare his voyce when he speaketh vnto vs in his word and pray vnto him that hee would open our hearts as he did the heart of Lydia if that doe not yet let his mercies wherewith hee doth as it were follow vs at the heeles most rebellious wretches as wee bee moue vs and mollifie our hard and stony hearts if not his mercy yet let his iudgements preuaile with vs to make vs to stoope vnder his mighty hand Otherwise if wee will needs bee desperate and harden our hearts against all such blessed meanes Oh then let vs assure our selues that that iudgement shall come vpon vs overtake vs Ver. 5. that heere hee threatned against Ephraim Iudah I haue cut them downe by the Prophets I haue slaine them by the words of my mouth that is because no meanes that I could vse would doe them good but they did harden their hearts against the same therefore now those threatnings of my Propbets shall come vpon them and I will make good the words of my mouth that is bring to passe all my iudgements threatned against them Secondly in that the Lord complaineth here that Doct. 2 no meanes that hee could vse Wicked men continue still in sinne notwithstanding all meanes to the contrary could doe them any good saying What shall I doe vnto thee how shall I intreat thee Wee may heete behold how desperate the case of
that belong vnto thy peace These testimonies and the like whereof the Scripture is full serue to confirm the truth of this Doctrine vnto vs how hardly the Lord doth take it at our hands when wee neglect and contemne the meanes of our good The vses remaine to be handled Doth the Lord take it so grieuously to see his ordinances Vse 1 contemned when men will not bee humbled by his Word and by his iudgements Oh how then must hee needs bee angry with vs the people of this land who haue grieued his Maiesty by vile contempt of his holy Ordinances how little dooth his Word moue vs and how hard hearted are wee at his iudgements What Nation vnder Heauen is there who liuing vnder a Christian Prince hearing and professing the Word of God as wee doe amongst whom the sacred ordinances of God are more contemned then amongst vs. Nehem. 1. All the meanes God hath vsed to humble vs and to saue vs and to bring vs to repentance reformation of life Alas they fall to the ground generally no man taketh them to heart Daniel in his prayer acknowledgeth Dan 9.14 that the Lord did iustly plague them for their sinne because they had not profited by Gods iudgements Now if the Lord were sore angry and grieued with his people for the not profiting by the meanes and will hee not much more bee stirred vp to wrath against vs for the contempt of all those gracious meanes the which he in mercy vsed to humble vs yes no doubt Hos 4.1 and for the same cause the Lord hath a Controuersie against the inhabitants of the Land hath taken the Rodde into his owne hand and chastened and whipt vs diuers wayes and vnlesse we do meet him by repentance with prayers and teares surely hee will poure out euen the dregger of his anger against vs at last Vse 2 Secondly seeing nothing more grieues the Lord then to see his ordinance and gracious means vsed for our good contemned and lightly regarded so as wee profit not by them Oh how should this grieue vs and humble vs that wee haue been so exceeding carelesse to profite by the meanes Wee see that a louing child will bee loath to doe any thing to vexe his kinde and louing Father and if any child should bee so stubborne that hee would not bee reclaimed neyther by his Fathers kind promises dayly gifts nor yet by his rodde and correction wee would thinke him vnworthy to liue Well the Lord hee vseth many means to humble vs and hee is much grieued to see vs profite nothing by them but still to rebel and to be stubborn and therfore it should much grieue vs and humble vs to grieue our gracious and mercifull God Oh then let vs labour to bee humbled and to profite by the meanes the Lord vseth for our good Vse 3 Thirdly this checkes the carnall man who so long as hee liues an honest ciuill life and is neyther whore nor theefe thinkes God is not displeased with him they thinke all is well and hope to bee saued aswel as the best and doubt not of Gods loue but if thou bee not bettered by Gods iudgements if thou profite not by those meanes the Lord vseth to humble thee whether it bee the Ministery of the Word his mercies or his iudgements or the like thou shalt one day know that hee is highly offended with thee and therefore let vs not flatter our selues but let vs profite by Gods iudgements and labour to be humbled by them to seeke the Lord least by the neglect and contempt thereof hee bee moued to send more fearefull and that eternall damnation in the end Fourthly and lastly heere is matter of comfort consolation to the children of God and all those that Vse 4 take the iudgements of God to heart and profite by them to repentance and seeke to God for as the Lord is grieued with those that profite not by the means dislikes all contemners and despisers of them so on the contrary hee loues and likes and fauours them that profite by the meanes that hee vseth to conuert them When Nehemie heard that Ierusalem was waste Nehem. 1.9 that the people were in heauinesse and the Church afflicted Hee sate downe and wept and fasted Hab. 3.16 and prayed vnto God for them And againe When I heard Ezech. 9. my belly trembled c. How did the Lord commaund his seruant clothed in white with a penne and inke at his side to set a marke vpon all those that mourned for their own sinnes and the sinnes of the people Well then aske this question of thy owne Soule Hast thou beene grieued at Gods anger and mourned for the sinnes and rebellion of the land Doest thou take Gods iudgements to heart Oh then comfort thy Soule for the Lord will loue thee and set his Marke vpon thee Blessed are they that mourne for they shall bee comforted They are blessed that can mourne and weepe for sinne and can take Gods iudgements to heart to bee affected with them but alas how few are the number of those that are humbled for their owne sinnes to feare Gods anger and profite by Gods iudgements vpon others Thus much of the complaint the persons follow O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee THe persons then of whom the Lord complaineth thus The persons of whom the Lord complaineth is Ephraim and Iudah namely the whole body of the Iewes and the people of both the kingdoms Israel and Iudah the greatest Tribe being put for al the rest So then the complaint is very generall euen of the common people and all the multitude of both the Kingdomes except a very few that did repent and beleeue the Word as in the three first verses of this Chapter Concerning the persons Ephraim and Iudah there is the common people and generall multitude of both Kingdoms Deu. 8.7 seeing they were those whom God chose to be his peculiar people euen because he had a loue vnto them to whom belonged the adoption glory and the couenant and to whom did belong the seruice of God the worshippe and oracles of God and vnto whom all the Prophets were sent which had many priuiledges aboue all other Nations of whom it is sayd thus Hee sheweth his Word vnto Iacob his statutes and iudgements vnto Israel Ps 147.19.20 Hee hath not dealt so with euery Nation c. Yet of this people euen of Iudah and Israel doth the Lord complaine here that they were rebellious and therefore must bee destroyed and cast off Doct. 4 Wee learne hence this Doctrine that no outward priuiledge or prerogatiue whatsoeuer No outward priuiledge wil free a man from punishment when reformation of heart and life is wanting Psa 132.4 will keepe backe Gods anger deliuer a man from destruction if they liue in sinne and bee not reformed in heart and life There was neuer Nation or people vnder
that they which runne in a race runne all yet one receiueth the prize So runne that yee may obtaine So then wee haue seene this Doctrine cleared that the wicked themselues are not so farre giuen ouer to themselues but that at somtimes they haue som touch of conscience and remorse of heart for sinne as this people heere then seemed to bee humbled vnder Gods iudgement and they seemed to repent for their sinnes but all this was but for a time it was not durable and lasting but as the Morning cloud and as the Morning dew it went away God graunt the same be not our sin Now this thing comes thus to passe in the wicked Reason because their consciences taking notice of all their sins doth assure the sinner that God is iust in punishing of sinne and therefore when the Lord shall but shake the sword of iudgement ouer a wicked man hee cannot but be humbled for sinne for the time present though they harden their hearts like an Adamant and their faces like flint yet when the stormes of Gods iudgements shall arise Act. 24.25 they shall quake and tremble as Felix did Seeing that many beginne well and yet proue but as the Morning cloud which is quickly gone We may Vse 1 from hence conclude the wofull miserable and wretched estate of all those that shrinke away that begin in the spirit and end in the flesh Surely I may say of them as Christ sometime sayd of Iudas It had beene good for them if they had neuer been borne This the Apostle Peter setteth downe fully when hee sayth If they after they haue escaped from the filthinesse of the World thorough the acknowledging of the Lord 2. Pet. 2.20.21.22 and of the Sauiour Iesus Christ are yet tangled therein and ouercome the latter end is worse with them then the beginning for it had been better for them not to haue acknowledged the way of righteousnesse then after they haue acknowledged it to turne away from the holy commandement giuen vnto them But it is come vnto them according to the Prouerbe The Dogge is turned to his owne vomit and the Sow that was washed to the wallowing in the mire Oh that all wicked and vngodly sinners would consider this aright how the holy Ghost doth esteeme of them euen no better then dogs and swine Let them seeme neuer so holy and religious if they doe not perseuere in piety and religion alas they are neuer the nearer heauen but hauing beene acquainted with Gods Word Sacraments and Prayer the greater shall bee their torment at the last for the abuse thereof Yea it is a righteous thing with God to giue ouer such men and women vnto a reprobate sense taking his spirit from them so that they shal grow by degrees to be worse and worse as wee may see in these Iewes vnto whom the Lord had vsed many meanes to humble them and to bring them home by repentance as his Word in the mouthes of his Prophets his blessings and benefites besides all this his iudgements one vpon the necke of another yet all would not serue to humble them but all labour was lost and all cost was ill bestowed Well what was the end of all this did they not grow to bee the greatest enemies to the Gospell and Crosse of Christ And thus fared it with Iudas being an Apostle became a most desperate reprobate And thus doth Almighty God as a most iust reuenger of sin many times punish one sinne by another Oh let these iudgements of God vpon the wicked breake in sunder the hard and stony hearts of the wicked that so they may anew renue their Couenant with God that he may haue mercy vpon them and that they may liue in his sight Secondly wee are taught heere that it is not innough Vse 2 to beginne well to entertaine holy thoughts godly purposes but we must withall nourish and cherish them that so wee may haue comfort by them at our latter end this people beganne well but they ended ill Oh then let vs looke to our owne soules and try whether our repentance bee like to theirs or not if wee find it vnsound that it comes not to the heart but rests in outward shewes and that it is soone vanished away then truely it is nought Dauid was humbled for his sinnes all the dayes of his life And it is reported of Peter that after his repentance Stella in Lucam hee rose euer at the call of the Cocke to prayers and other the like duties of piety and religion And so must it bee with vs otherwise God cares not for it and it will stand vs in no stead in that day of Gods searching account Now if wee may iudge of your Repentance by your life and outward behauiour truely it is to bee doubted The great drought that it is little better then the repentance of this people not worth a button but counterfeit and fayned For doth not the Lord euen call men to fasting weeping lamentation and mourning to amendment of life and true repentance and how do men performe this who layes the iudgement of God to heart who mournes for Gods anger vpon the land nay rather doe they not make this time of fasting a time of feasting Many seeme to repent and to hang downe their heads like a bul-rush and cry Lord helpe vs but truely it is but lippe-labour but forged from the teeth outward it comes not from the heart but as this people in this place Men are like to Schollers and Children when the rodde is vpon their backe they cry and yell and promise to doe so no more yet as soone as the rod is remoued doe the same things againe Euen so fareth it with most men amongst vs while the iudgements of God are vpon them and their consciences are vpon the racke they are ready to cry to the Lord for helpe and deliuerance but if the Lord doe but remoue his hand you shall see them with the dogge to the vomite and the Sow to the myre couetous still cruell still ignorant filthy and vncleane still Is not this the common repentance of our times And is not this like the Iewes heere which the Lord so highly condemneth Oh alas it is and therefore the Lord must needs bee as highly offended with vs as euer hee was with them And therefore it is now hie time to looke to our selues to ioyne to our outward profession true reformation of heart and life to build vpon the Rocke Christ and for the time to come to lay a sure foundation and be sure of an honest heart that it bee sound in the worshippe of God for the Lord prefers such a heart that comes in faith repentance and obedience before most glorious and goodly shewes when sincerity of heart is wanting And truelie it is greatly to bee feared that many now professing the Gospell in these dayes of peace if the Sun should wax hote if stormes should come and tryall
for the Gospell sake they would fal away and â—ee like this people heere whose goodnesse all they did professe was but as a droppe of dew before the Sunne Oh then let vs labour for soundnesse and sincerity in Gods seruice Let vs labour to find our eyes opened our minds illuminated our hearts softned and our affections touched that so wee may haue ioy and comfort heere and euerlasting peace and comfort in the end Thirdly seeing wee are taught heere that many Vse 3 may seeme forward for a time zealous and godly and yet the same proue in the end but as The morning cloud quickly scattered and as The Morning Dew which is quickly gone when the face of the Sun doth shew it selfe vpon it Wee are taught hence not to be offended when wee see some of those that for the time past haue seemed to be forward in Religion to fall away that the life of Gods spirit doth decay in them for there haue been euer such counterfeit Christians euen from the beginning in the houshold of Adam Gen. 4.56 there was a wicked Cain and in the family of Abraham there was a scoffing Ismael yea there is no society eyther in Church or common wealth but the Scriptures afford vs some example or other Mat. 27. that there haue been some wicked amongst them But what of all this must this discourage vs No no What if all the world will be disobedient as in the dayes of Noah What if there be but one Elias in all Israel Oh let vs ioyne with him Note and let vs euen hereby bee wise and learne to take heed by other mens harmes to take a faster hold vpon Religion and lay to build vpon a sure foundation for at one time or other God will lay some tryall or other vpon vs that wee shall appeare to bee eyther chaffe or Wheat the faithfull seruants of the Lord or the cursed limbs of Sathan and if we haue hitherto felt and enioyed peaceable times that the Lord hath not yet sifted and winnowed vs as Sathan desired to sift Peter What shall wee bee secure therefore God fotbid rather let vs in the dayes of peace prepare for the time of tryall euer looking out when God will shake his sword against vs. Your goodnes is as the morning cloud c. IN that the Lord doth compare the repentance or goodnesse of this people to the Morning cloud and to the Morning Dew because it was neyther true nor sincere nor durable not lasting but quickly gone and therefore are branded with this blacke cole of hypocrites and such as the Lord threatens to Cut downe to slay euen vtterly to roote out as in the verse following Doct. 8 Wee are taught by their example that if wee would bee religious indeed and approued for sound Christians before God Sincerity of heart and perseuerance in godlines a true note of the child of God that wee labour for that which was wanting in them and which shall approue vs for Christians before God namely sincerity of heart as also that we perseuere in the duties of piety and godlines euen vnto the end It was the commendations of Enoch and of Noah that notwithstanding they liued in sinfull times being ouerrunne with all manner of impieties yet they walked with God Gen. 5.22 Gen. 6.9 they kept themselues vnspotted of the world they made not the practise of other men an example for them but walked so as euer in Gods presence This was Ezechias his comfort when hee was summoned to die Esay 38.3 Remember Lord that I haue walked before thee in truth and with an vpright heart Iob. 16.19 And when Iob was censured for an hypocrite according as the maner of the world is at this day to despise and disgrace euery one that is more carefull to please God then themselues What was his comfort but this that hee could say My witnesse is in heauen and my Record is on hie q. d. My comfort is that though you speake your pleasure of mee now yet you shall not bee my Iudges but God that is aboue whom I haue ever serued in spirit and truth will iustifie me one day against you And this was the care of godly Paul Act. 24.16 2. Cor. 4.2 To endeuour aboue all things to keepe a cleare conscience before God and man for this is that which will approue vs to be Christians indeed when as the vizard of hypocrisie shall be taken from vs and if this be wanting in vs alas all our shewes bee they neuer so goodly and glorious shal no way stand vs in stead but the Lord will rather cast them as dung into our faces And yet good Lord men thinke they haue profited highly in Religion if they can but make a glorious shew therof before men Oh I would that men could be brought once to this passe that we might cast out this Deuil from them but of this before Seeing that sincerity of heart is such an infallible note of the child of God Vse when as all shewes and shadowes will stand in no stead this may vtterly condemn the art of Seeming which euery man almost hath learned in our time The hypocrite can come with his Lord Lord. Mat. 7.21 Iob. 31.24 Pro. 30.20 The couetous man that hath made gold his hope hee feares not The vncharitable man Whose torgue is like a Razar is not abashed The whorish woman Wipeth her mouth and sayth I haue not committed Iniquity blusheth not Thus euery one commeth into Gods house heareth Gods word receyueth his blessed Sacrament and comes vnto these dueties so maskt that they passe heere for currant coyne we are not able to see into their hearts it is the Lord alone who is The searcher of the heart that sees them And thus men if they may passe with our approbation they care for no more Ah poore soule Ah poore soule what of al this If the Lord doe not approue of thee it is not all thy shewes and shadowes be they neuer so goodly nor so glorious that wil stand thee in stead in the day of Gods searching account but hauing acted the part of an hppocrite here vpon the Stage of this World it shall at the last day be a iust and righteous thing with the righteous God to giue thee the portion of hypocrites euen euerlasting fire Depart from mee yee Hypocrites into euerlasting fire prepared for the Deuill and his Angels Oh that this might perswade vs to affect sincerity of heart What a thing were this that we should liue in these dayes and times wherein wee liue wherein knowledge and grace is euen thrust vpon vs and yet for all that wee should proue such Iudasses vnto our owne poore Soules thus to betray them into the hands of sathan I cannot but taxe many of you of this parrish of Roxwell with this sin the Lord lay it not one day to your charge At my first coÌ„ming amongst you I obserued some
sinnes and rebellions Wee learne hence this point of Doctrine Doct. 2 That the Lod is the Author of all punishments for sinne The Lord is the author of all punishments for sinne though hee vse secondary causes and some outward meanes yet hee is the Author of all iudgements and punishments vpon men and women Indeed hee vseth sometime men to do his will as his rod to punish his people for so is Ashur called the Lords rodde Esay 10.5 to whip his people and his Staffe to beat them The Lord vseth sometimes the Deuils themselues to afflict his people Iob. 1. as wee see in Iobs affliction yet so as the Lord was the chiefe Author thereof the Deuill but an instrument Euen so al iudgements come from God hee imposeth and inflicts them on his people for their sinnes Excellent is that place of the Prophet Esay to this purpose But now Esay 43.1.2.3 thus sayth the Lord that created thee O Iacob and hee that formed thee O Israel feare not for I haue redeemed thee I haue called thee by name thou art mine when thou passest thorough the waters I will bee with thee and thorough the flouds that they shall not ouerflow thee c. And againe Shall there be any euill in the City and the Lord hath not done it This point is fully declared by Moses when hee sayth If yee will not obey mee nor doe all these commandements Leu. 26.16.17 I will appoint ouer you fearefulnesse a consumption and a burning ague the sword famine and pestilence to destroy you and to make you few in number Let this schoole vs if the Lord so deale with vs If the Crosse come to vs as a thing iudged fit of God Let vs not set him a stint to say thus much will I beare and no more but leaue the same to his owne good pleasure expecting and enduring euen one vpon the necke of another taking hold of his promise by a liuely faith that Hee will neuer lay more vpon vs then wee shall bee able to beare but will giue vs a happy issue vnto them all that wee shall gaine more in the Spirit then we can lose in the flesh and that the Crosse in Gods due time shall depart to our aduantage to leaue a blessing behind it This Doctrine haue I cleared in the first verse of this Chapter Let this suffice for this Text. Wee come to the vses of it Let vs all take knowledge of this Doctrine that Vse 1 the Lord is the Author of all punishments whatsoeuer by what instrument soeuer it pleaseth him to vse for the accomplishing of the same Iob the faithfull seruant of the Lord acknowledgeth this when he saith The Lond giueth the Lord taketh away yet wee know that it was the Deuil and wicked men whom the Lord vsed as his instruments to afflict this his holy seruant And let vs learne to acknowledge that all punishments sent of God come from his hand and he imposeth and layeth them vpon vs eyther as punishments of our sinnes Iob. 2.10 as heere in this Text or else for the triall of our faith patience and the like graces But of this before Secondly this may serue to condemne those foolish Vse 2 men that impute all to fortune and chance all their troubles miseries crosses sicknesses losses and the like that happen vnto them in their bodies children goods cattell they impute them all to blind Fortune and chance and neuer looke vp to the hand of God to see his angry countenance turned towards thē by reason of their sinnes and horrible impieties Here is Ignorance with a witnesse Where is the prouidence of God all this while which rules and gouernes all things that are in heauen and earth Oh let vs labour to reforme this common fault amongst vs and looke higher euen vnto God himselfe from whence they come This knowledge and acknowledging that God doth inflict his iudgements punishments and afflictions vpon vs for our sinnes it is a good meanes to bridle vs and to keepe vs from impatiency murmuring and muttering against the Lord. The Lord sent Shemi to curse 2. Sam. 16.10 who dare say then why doest thou curse mee so Iob The Lord giueth the Lord taketh away blessed bee the name of the Lord And the want of this is the cause why men bee so impatient in sicknesse and misery because they do not consider that it is the hand of the Lord layd vpon them for their sinnes and so they neuer make any vse at al of Gods iudgements thinking eyther that they come by chance lucke or fortune or else looke onely vpon the outward means and instrument and not vnto the Lord himselfe Oh let vs learne to bee wise to lift vp our eyes higher to see that it is the hand of the Lord I draw my sword I kill and make aliue I send the plague and pestilence to consume to destroy And the knowledge of this is a good meanes to humble vs and to make vs to confesse our sinnes that the Lord is holy in all his wayes and righteous in all his works the which is acknowledged by the Prophet Dauid when hee sayth I know O Lord Psal 119.75 that thy iudgements are right and that thou hast afflicted me iustly And if wee can but once truely apprehend this that it is the Lord that striketh it will make vs euen to blesse God when hee seemes to deale with vs most hardly giuing him the prayse of equity as Dauid doth here acknowledging that his sharpest corrections are not so great as our sinnes And these two things will bee great motiues to patience in trouble if wee consider that the same affliction is measured out vnto vs from the Lord Who is faithfull and will lay no more vpon vs then we are able to beare And next that our stripes are not according to our sinnes for if he should beate vs with as many rods as wee haue grieued him with sinnes hee should adde yet ten times more vnto our greatest afflictions I haue cut downe and slaine them THe second point is the indgement and punishment it selfe and the manner of it The iudgement it selfe which shewes that the same is no small iudgement but a very grieuous punishment For I haue cut downe and slaine them as though the Lord should haue sayd whereas they would not receyue my Doctrine nor beleeue my Word that they might bee brought to repentance and so bee saued I haue now cut them down slaine their soules by my Word and wounded them euen to death eternall for as my Word which I would haue made the sweet sauour of life vnto life is now by their rebellion and stubbornnesse turned vnto them to bee the wofull sauour of death vnto death Hence wee may obserue that of all the iudgements Doct. 3 of God that befal a man in this life there is none more grieuous or feareful then an hard heart that wil not stoupe to
Thirdly seeing the menaces and threatnings of Vse 3 God shall bee accomplished vpon the wicked and vngodly so is it true of the blessed promises of the Gospell so as looke what promise God hath made there either of pardon of sinne or of life and saluation they shall likewise bee performed wee are not to doubt of it for will God keepe touch with the wicked and will hee not much more remember his promise to his children this were iniurious to the Spirit of God so to thinke Oh then let vs learne to depend vpon God 2. Cor. 1.20 and to wayte duely vpon his gracious promises Knowing that all his promises are yea and Amen and Hee is faithfull which hath promised Let vs learne then to rest vpon him for the pardon of our sinnes the hearing of our prayers the resurrection of our dead bodies and life euerlasting the Lord is iust and true in all his promises Oh what a comfort is this to poore distressed soules Doest thou mourne for sinne and desirest to feare thy God and walke in his wayes wel assure thy soule that whatsoeuer gracious promise hee hath made vnto thee in his Word it shall be performed Heauen and Earth shall passe but one iot or tittle of my Word shall not passe away but a◠euery iudgement and plague pronounced against sinne and sinners shal bee brought vpon them to destruction euen so euery gracious promise made to Gods Church and people shall bee performed to their eternall comfort and saluation and therefore let vs beleeue this and rest vpon it that the Lord will perform his Word in the mouths of his Prophets and Ministers Whatsoeuer yee bind on earth I will bind in heauen Mat. 16.19 and whatsoeuer yee loose on Earth I will loose in heauen And thy iudgements were as the light that goeth forth The equity of the iudgement IN these words the Lord shewes that they could not pretend ignorance of the will and Word of God for the Lord had taught them and declared vnto them manifestly and apparantly what hee would haue them to doe for by Iudgement in this place is meant the doctrine of God taught vnto them by his seruants the the Prophets q.d. my Doctrine in the mouthes of my seruants where I shewed and layde open before your eyes the way to lead holy liues and to serue mee it was cleare as the light as the Sunne-shine at Noone day when there is no cloud so as you haue now no excuse at all for yourselues but must needs acknowledge that my iudgements are now iustly inflicted vpon you and that you haue of malice with a hie hand and most rebellious heart sinned against mee So then you see what is heere meant by the iudgement of the Lord namely the cleare and manifest doctrine of God to direct vs in the way to life eternall Seeing the Lord doth heere professe vnto his people Doct. 6 that his Iudgements that is the Doctrine of God wherein hee would haue taught them how ro liue well and blessedly was cleare and manifest God neuer strikes with his iudgements before hee giues warning and that they could alleadge no excuse of ignorance Hence we learne that the Lord doth neuer strike with his iudgements but hee first giues warning so as if men would bee wise to beleeue his Word and to amend their liues they might auoyde his iudgements but if they will bee so rebellious and hard hearted that they will not amend they must needs acknowledge confesse that they are most worthy to bee plagued and punished This was Gods mercifull dealing towards the people of the old world vnto whom the Lord vouchsafed one hundred and twenty yeares to repent in before hee brought his iudgements vpon them besides all which time he vouchsafed vnto them Noah that Preacher of righteousnesse Gen 6.3 2. Pet. 2.5 warning them still of a iudgement to com to this end that they hearing from Noah what iudgement the Lord had intended against them if they repented not their condemnation might be so much the more heauy vpon them Thus dealt the Lord with those sinnefull Sodomites Gen. 19. vnto whom hee sent his seruant Lot Exod. 9. Whose righteous soule was vexed from day to day Thus dealt hee with Pharaoh and his people vnto whom hee sent Moses Aaron againe and againe and still againe to admonish him to let the people of Israel goe When this preuailed not he sent iudgement vpon iudgement and all to humble the hard heart of Pharaoh What shall wee say of Ahab and Iezabel vnto whom the Lord sent Elias such is the goodnesse of God towards the sonnes of men that hee will euer warne before hee strike and admonish before hee correct for so did the Lord deale with this people as in the former verse Oh Ephraim what shall I doe vnto thee Hos 11.8 Oh Iudah how shall I entreat thee Meaning thereby that the Lord had vsed many wayes and meanes to humble them if it might bee before he proceeded in iudgement against them This is most liuely set out vnto vs in the booke of the Prouerbs Pro. 1.20.21 where Salomon brings in Christ Iesus the wisdome of the Father sometime by his Ministers and sometimes by himselfe calling and crying vnto vs to heare his voyce and to receyue instruction and if this fayre meanes that the Lord shall vse will not serue to humble vs the Lord doth there threaten That the time shall come when wee shall cry and call vpon him and hee will not heare vs Yea hee will bee then so farre from pittying in the time of our distresse as that hee will then Laugh at our destruction and that because wee did not chuse the feare of the Lord. This was the mercifull dealing of God towards the Niniuites Ion. 3.4 vnto whom hee sent his Prophet Ionas to bring them home by repentance and thus dealt hee with Ierusalem Mat. 23.38 vsing all means possible to humble them before the iudgement came foorth For if God would reclaime vs by his Word hee would neuer take his Rodde But of this before And the reason of this Doctrine is cleare Reason because the Lord by this meanes will leaue the wicked and those that are reserued to destruction without all excuse for this doth the Apostle declare Act. 14.16.17 when he sayeth In times past hee suffered all the Gentiles to walke in their owne wayes Neuerthelesse he left not himselfe without witnesse in that hee did good and gaue them raine from heauen and fruitfull seasons filling their hearts with ioy and gladnesse Now if the giuing of them showers of raine the dew of Heauen bee vnto them the Lords witnesses and the Testimonies of his power Oh how much more thē is the word of God which is the sauor of life vnto those that beleeue Surely this warning that the wicked haue heere hence shall much more leaue them without excuse in the day of
will the Lord deale one day with all hypocritical seruers of God who because they bee such as make shew of Religion and seruice of God thinke that their profession may bee a cloake of all their impieties I desire Mercy and not Sacrifice THis is a most worthy sentence as it doth appeare in that our Sauiour Christ doth twice alleadge it in the Gospell of Mathew Mat. 9. â—3 when Christ kept company with the poore Publicans and sinners the Scribes and Pharisies were angrie with him our Sauiour bids them goe and learne what this meanes I will haue mercy and not sacrifice Where hee shewes that the Lord will not bee serued by outward Ceremonies and externall shewes but then men serue God when they can pardon and forgiue iniuries and wrongs and one pardon and forbeare another and are not ouer cruell and seuere one to another So when Christs Disciples pluckt the eares of corne vpon the Sabbath Mat. 12. the Pharisies were presentlie offended because they brake the Sabbath but Christ tels them this Scripture I will haue mercy and not sacrifice Where our Sauiour Christ sheweth that they were ouer cruell censurers of others thinking the keeping of the Sabbath to stand in such Ceremonies whereas they did nothing but that they might doe without offence Now as we haue cleared what it is that wee are to vnderstand of Sacrifice and Burnt offerings namely the outward and externall worship of God and all the ceremonies of the Law So now wee are to come to the two latter words Mercy and Knowledge by which we are to vnderstand the duties of Piety and Mercy faith to God and loue and mercy towards man And here the Lord compares these two together and shewes that hee preferres faith piety and godlinesse in the heart and mercifull and kind dealing towards men before the great shewes which men make in the outward seruice of God True it is the Lord will haue vs performe such parts of his seruice worship as hee commandeth in his Word and such ceremonies as hee prescribes but hee prefers faith obedience repentance feare and loue of God and loue kindnesse and mercifull dealing vnto men before all such sacrifices and burnt offerings and all other shewes whatsoeuer Yea all this outward shew and all our profession of Religion if it bee not ioyned with the knowledge of God that is with faith repentance and obedience and with the dueties of loue vnto men it is but abhomination in the sight of God Doct. 5 So then the point of Doctrine is this that seeing the Lord sayth I will haue mercy and not sacrifice God doth prefer the duties of loue and mercy to men before his owne worship that is I desire rather mercy then sacrifice It doth please the Lord better to see men performe duties of loue and kindnesse one towards another then to haue sacrifices neuer so many or great done vnto himselfe This is the Doctrine We see heere how the Lord doth farre preferre loue and kindnesse to men before al the outward shewes men make of religion whatsoeuer nay if men professe neuer so much make neuer so great a shew in the seruice of God for their hearing praying receyuing and the like yet if they want loue kindnesse to their brethren they cannot please God And this is the cause that the faith of many in the Scriptures hath growne famous in the world euen by their conscionable performance of the duties of the second Table loue and mercy vnto men I remember the Shunamites wife who called the Prophet of the Lord into her house to eate bread and sayd to her husband Behold 2. Reg 4.8.9 I know now that this is an holy man of God that passeth by vs continually let vs make him a little Chamber with walles and let vs set him there a bed and a table and a stoole and a candlesticke that hee may turne in thither when hee commeth to vs. Gen. 18. And of Abraham and Lot it is reported that they entertayned strangers into their houses Here was religion indeed when the same goes hand in hand with good works Happy Elias that hath such an Hostesse to giue him entertainement after his trauell and happy yea twice happy was shee by entertayning such a guest Deut. 10.18 This is that which Moses deliuereth by precept vnto the people of Israel The Lord our God is a God of gods and Lord of Lords a great God mighty and terrible who doth right vnto the Fatherlesse and widdow and loueth the stranger giueth him food and raiment loue yee therefore the stranger Where we see that Moses vrgeth this duty of mercy and loue vnto others euen from the example of God himselfe who is euer at hand to helpe them Esay 58.7 This is it which the Prophet Esay commendeth Is not this the fasting that I haue commaunded to deale thy bread to the hungry and that thou bring the poore that wander vnto thy house when thou seest the naked that thou couer him and hide net thy selfe from thy owne flesh And this is noted as one part of the innocency and integrity of godly Iob that hee could say The stranger did not lodge in the streetes but I opened my dores vnto him that went by the way Iob. 31.32 It is the straight charge that Christ himselfe giueth If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee leaue there thine offering before the Altar and goe thy way first bee reconciled to thy Brother and thou come and offer thy gift Where we see that men do but lose their labor that come to hear the Word pray receyue c. or to any part of Gods worship that liue in malice hatred or desire of reuenge 1. Cor. 13.1 Though I had the gift of Prophesie and knew all secrets all knowledge yea if I had all faith so that I could remoue mountaines and bad not loue I were nothing Where wee see if men want loue that is mercy and kindnesse to men they can doe nothing to please God so highly the Lord esteemes of this duty of mercy to men that he sayth There are but two Commandements this is one to loue our neighbour as our selfe and giues Peter commandement to forgiue his brother Mat. 22.37 1. Reg. 17. Act. 16. 2. Tim. 1. not till seuen times but till seuenty seuen times Lydea intreated Paul and his companions to come into her house and to abide with her Onesiphorus sought out Paul and refreshed him in time of his necessity All these examples the like whereof the Scriptures are full all serue to teach vs the truth of this Doctrine that the works of loue and mercy to our brethren serue to commend our faith to God and are more accepted with him then all things else wee can doe in his seruice and worship when they are wanting in vs. Now come we to the vses If the
I would bee their God Their sinne and they promised they would be my people Well I gaue them my lawes and commandements and my ordinances which were as a payre of Indentures betweene mee and them I set to my Seales and bound my selfe vnto them to stand by them to keepe and defend them from their enemies And for my part if they had kept Couenant I would for euer haue beene their God and they should haue beene my people but they haue quickly start out of the way they haue forgot their couenant made with mee broken my lawes and cast aside my commandements and haue abused my ordinances The Couenant what Gen. 17 7.8 Gen. 18.9 10 Exo. 19.5.6 Rom. 4.17 What this Couenant was these places shew Moreouer I will stablish my Couenant betweene mee and thee and thy seede after thee in thy generations for an euerlasting Couenant to bee God vnto thee and to thy seede after thee And I will giue thee and thy seede after thee the land wherein thou art a stranger Euen all the land of Canaan for an euerlasting possession And I will be their God Doct. 1 Thus had God bound himselfe by Couenant vnto them to bee their God The breaking of our couenant with god the cause of al iudgemēts And in that they had most vnthankefully violated the same the Lord layes here this great ingratitude of theirs to their charge So then the first point of Doctrine which this Text doth afford vs is this We may here behold what is the cause that God forsaketh any people and withdraweth his mercifull protection from them and layes them open to all miseries calamities iudgements and distresses namely the breaking of our Couenant with God for this doth highly offend God and prouoke him to anger to see his Couenants so lightly regarded and so wilfully transgressed as it doth appeare in this people whose sinne was no small sinne but a great and grieuous sin for in keeping of their Couenant with God did consist their euerlasting weale and kappinesse for then the Lord had bound himselfe that if they would keepe his commandements and lawes that hee would bee their God to defend them from all their enemies yea to confound all their aduersaries and so long as they were mindfull of their vow and couenant and walked in his wayes none could doe them harme yea they could want no blessing or mercie of God as it doth appeare by Gods own words Deut. 5.29 Deut. 28. Oh that there were such an heart in this people that they would feare mee and keepe my commandements alwayes that it might goe well with them and with their children after them for euer so on the contrary the breaking of this couenant was as much as their liues were worth for then the Lord was not bound to bee their God nor to keepe them any longer but they were naked of Gods protection and lay open to all miseries and calamities were a prey to their enemies and then all those curses pronounced against Couenant breakers Deut. 28.15 must needs fall vpon them If thou wilt not obey the voyce of the Lord thy God to keepe and to doe all his commandements and his ordinances which I command thee this day then shall these curses come vpon thee and ouertake thee Cursed shalt thou bee in the towne and cursed in the field cursed shall bee thy basket and store the fruit of thy body c. Exod. 32.25 When the people of God had committed idolatry and made them gods to goe before them it is sayde by Moses The people were naked for Aaron had made them naked to their shame amongst their enemies It was their sinne of Idolatrie that depriued them of Gods protection for as keeping his Couenant men are guarded from all dangers so breaking the same he naked to all iudgements and calamities When Achan had stolne the Babylonish garment and the wedge of gold the whole Host of Israel was punished for the same fault till the sinner was found out for because of the sin of Achan Iosu 7.24 the whole host of Israel were before their enemies but as naked men vtterlie destitute of Gods lpeciall protection Wee see this in Salowon 1. Reg. 11.14.23 when his heart was turned away from the true God and his hands were holden vp to strange gods the Lord was wroth against Salomon Then the Lord stirred vp one aduersary vnto Salomon and afterwards another which did much mischiefe and euill against Israel And this is likewise cleare by the example of Rhehoboam the sonne of Salomon who when hee had once forsaken the Lord and all Israel with him the Prophet comes with this message from the Lord 2. Cron. 12.5 Thus sayth the Lord Yee haue forsaken mee therefore haue I left you in the hands of Shishak These examples and the like whereof the Scriptures are full all serue to confirme the Doctrine now deliuered that sinne is the cause of all miserie and the breaking of our Couenant with God the cause of all calamity And good reason it should bee so for it is a iust thing for God to depart from them that depart from him to forsake them that forsake him whose departure from vs is the cause of all those iudgements wee suffer here Reason and shall make vs one day to taste of the bitternesse of his iudgements which last to confusion for euer Now let vs come to the Vses Vse 1 This teacheth vs first of all to acknowledge that all iudgements which are layde vpon vs here are most iust and righteous with our God whose iudgements are alwayes iust that howsoeuer the particular cause is not alwaies discerned vnto vs why the Lord doth strike vs and chastice vs yet certain it is that if the stormes of Gods iudgements doe arise some Ionas or other is in the shippe some secret sinne or other lyes lurking in our soules that hath caused the Lord to be so angry with vs according to that of the Prophet Ieremy Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and trie our wayes and turne vnto the Lord where wee may see the cause of all iudgements our sinnes Secondly the remedy To search and trie our wayes and turne vnto the Lord. Oh then let vs euer acknowledge the Lord to bee iust in all his wayes and righteous in all his workes yea let vs in the middest of Gods iudgements conclude Lam. 3.39 and say It is the Lords mercy that wee are not consumed because his compassions faile not The Lord might iustly take all aduantage at our hands but his mercy is ouer all his works in the middest of his iudgements he remembreth mercy Well let vs apply this Doctrine to our selues Vse 2 see whether wee can excuse our selues that we are not Couenant breakers against our God There is none of vs all but wee haue entred a solemne league made a solemne
of their sinning Like Men. That is The manner when I meant to make my Couenant with them and promised that I would bee your God and to this end gaue you my lawes to traine you vp in obedience you most vnthankfully and rebelliously haue cast off the yoake of obedience haue broken my Couenant would not stand to your promise So that the Lord doth lay this to their charge that they were most vnconstant and light yea most vnfaithfull I meant in good earnest to do as I said but alas you for your part soon went away out of the way and forgot your Couenant In their example wee may note what is the nature Doct. 2 of man namely most vnconstant in anie holy dutie Man by Nature vnconstant in any holy duty verie vnfaithfull and easilie drawne away from obedience to the law of God and easilie drawne into sin and wickednesse yea so weake and vnconstant are wee of our selues that if the Lord leaue vs but a while to our selues Oh into what foule sinne shall wee not easilie fall into This is clearely to bee seene by the example of our first Parents who Gen. 3.6 though they were created in a most excellent estate yet being left to themselues they fell away from God incontinentlie yea weake and small meanes are of force sufficient to batter our faith if God but euen a little doe withold his grace This wee may clearelie behold by the examples of Noah and of Lot that notwithstanding they had experience of Gods wrath against sinne sinners by the destruction of the old world Gen. 8. Gen. 19. and of Sodom and Gomon yet both Noah and Lot fel incontinentlie from God the one in the sinne of drunkennesse the other committed incest with his two daughters All the strength that is in the best not being supported by Gods grace it is but as smoake which is vanished away with the least blast of wind Looke on Dauid a Prophet of the Lord 2. Sam 12.1 a man after Gods owne heart yet being left vnto himselfe fell into those great grieuous sinnes of Adultery and Murder yea and continued in the same a long time till the Lord sent vnto him his Prophet Nathan to awaken him This the Prophet plentifully teacheth by the examples of the Israelites Psa 78.40.41 saying How oft did they prouoke him in the wildernesse and grieue him in the Desert Yea they turned and tempted God and limitted the Holy one of Israel Exo. 9.27 28 This is cleare by the example of Pharaoh who sometimes could crie out and say I haue sinned the Lord is righteous but I and my people are wicked Pray yee to the Lord for mee and I will let you goe These were goodlie words and faire promises but alas they were nothing for what followed When the Hayle was gone and the Thunder ceased and the iudgement was remoued his heart was hardned and hee continued in his sinne Who could cleare Dauids innocencie more then Saul 1. Sam. 34.17 Thou art more righteous then I for thou hast rendred me good I haue rendred thee euill c. Yet did Saul afterward persecute Dauid Sometime wee are bold and couragious in a good cause as Peter was Though all men deny thee yet will not I deny thee but when the least temptation is laid vpon vs wee faint and are quickly discouraged It fares with vs as it did with Peter hee would needs walke vpon the water to go to Christ but presentlie hee beganne to sinke and so had perished had not Christ reached out his hand and staied him Euen so fareth it with vs if the Lord reach not out his hand to stay vs wee must needs sinke vnder euen the least temptation that Sathan laieth against our poore soules Hereunto commeth that Parable propounded by Christ A certaine man had two sonnes Mat. 21.28 and came to there 〈◊〉 and sayd Sonne goe and worke to day in my Vineyard but hee answered and sayd I will not yet afterwards hee repented himselfe and went Thou came hee to the second and sayd so likewise and hee answered I will sir yet went not Hee seemed forward â—â—t presentlie hee hung backe hee promised much but performed nothing at all The like may bee seene in the rich man that came to Christ and said vnto him Good master what good thing shall I doe that I may haue eternall life This man no doubt had a purpose to bee a Disciple of Christ he was well perswaded of Christ and his doctrine Tell me Oh tell mee saith he what course I must take to that end I may bee sâ—â—ed and that eternall life may bee my portion yet when he was tried Mat. 19.16 Hee went away sorrowfull and his good beginnings were but As the Morning Dew not durable and lasting So these places of the Apostle Paul do directlie proue the same where hee saith That many sinne againe after the receyuing acknowledgment of the truth Heb. 6. acording to the saying of the Wiseman As the 〈…〉 againe to his owne vomit so a foole turneth to his foolishnesse Pro. 26.11 So that wee see the Doctrine sufficientlie proued and confirmed vnto vs that man of himselfe is exceeding fraile mutable and vnconstant especiallie in holie and heauenlie businesses vnlesse wee bee staied and sopported by God as his people here that though they had entred Couenant and reade a solemne promise to God that they would become his people yet Likemen fraile and weake they fell away And the reason of this Doctrine is cleare Reason Euery good and perfect gift it of God It is not of our selues or in our owne power but it is the proper gift of God as the Apostle teacheth Rom. 12.18.19 Beast not thy selfe against the branches for if thou beast thy selfe thou bearest not the roote but the root beareth thee Bee not high minded but feare The Apostle in this place taketh away all matter of boasting from the Gentiles reasoning from their changeable condition not being firmelie fastned and deeplie grounded as the root it selfe but mutable and changeable easilie to bee broken off as boughes from a tree So then it is God alone that is the Author of constancie and perseuerance Who worketh in vs both the will and the deed And wee of our selues without the same helpe of God are vnconstant in any holie dutie Vse 1 Seeing this is the state and condition of vs all that we are by nature very vnconstant in the performance of any holie duetie when the Lord shall but a little leaue vs to our selues Wee may from hence conclude that woful is their estate and condition that the Lord leaueth thus to themselues they shall shrinke away and melt as the waxe before the Sunne and in the end such shall become very dogs and swine for God giues many times such ouer to a reprobate sense and tabes away his spirit from them whereby they grow worse and worse
And those which once were enlightned and afterwards haue fallen away their end is most miserable according to that of the Apostle If they after they haue escaped from the filthinesse of the world 2. Pet. 2.20 c. are yet tangled againe therein and ouercome the latter end is worse with them then the beginning And this doth the Lord most iustlie bring to passe vpon manie because they contemne grace quenching the blessed motions of the spirit of God in them that whē they haue some good motions in them and godlie purposes of heart to cleaue vnto the Lord they haue not striuen with the Lord by praier for the encrease thereof but careleslie haue put out that light that began to shine in their hearts Oh let vs learne euen from their fearefull estate and condition to make much of the least seed of godlinesse sowne in our hearts and labour by all godlie meanes to worke the increase of grace in vs If wee haue tasted how gracious the Lord is Secondlie seeing this is our Nature to bee so vnconstant Vse 2 especially in Gods matters that wee are so easilie drawne to shake off the yoake of obedience and so ready to fall into sin and to breake the commandements of God This must teach vs all a lesson of humilitie not to presume too much of our owne strength for wee are like a staffe in a mans hand if he take away his hand it wil down one way or other it cannot stand of it selfe Euen so fareth it with vs al if the Lord take away his hand Mat. 26. Alas wee shall then shew that wee are but weake and fraile men It was Peters sinne that hee presumed too much of his owne strength he thought himselfe so strong that he would neuer haue denied Christ but being left to himselfe hee fell most fouly and if Christ had not layde to his hand hee had fallen euen into the gulfe of hell It is the Deuils policie to make vs ouerweene our selues and to presume of that that God wot is not in vs and all to bring vs to confusion for Sathan knoweth well that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth according to that of Salomon Pro. 16.18 Pride goeth before destruction and a high mind before the fall And hence is that warning giuen by the Apostle Let him that thinketh hee standeth take heed least he fall God hath not hired vs to labour in his Vineyard for an houre or two neyther giueth vs liberty to depart out of his seruice when wee will but we must perseuere and hold out euen vntill the Euening of our dayes and wee must dedicate to him both soule and bodie both our life and death both the beginning and end Oh then let euery soule lay hold of this betimes and learn hence that seeing God alone is hee that must hold vs vp and support vs that wee lay hold on the sweete mercy of God in Christ Iesus and come boldly before the throne of his grace aad not rashly presume too much vpon our owne strength and worthinesse but rather rely vpon him and seeke earnestly vnto him by prayer that hee would support vs and beare vs vp in his Armes that wee run not vpon ground make shipwracke of faith and a good conscience ere wee bee aware for we are very weake and verie vnconstant of our selues easily drawne away from our obedience to our God verie apt to sin if the Lord doe but a little leaue vs to our selues Thirdly seeing wee are thus weake by nature and so easilie drawn to sin against our God and to breake Vse 5 our couenant of obedience to his Word that wee can stand no longer then he holds vs vp As this should greatly humble vs and break down our pride conceitednesse so it should stirre vs vp to earnest prayer night and day vnto our God that hee would neuer leaue vs vnto our selues that hee would not withdraw his fauourable presence from vs and to leaue vs vnto our selues for alas then we shal quickly marre all and cleane fall from God and rush headlong into all sinne and wickednesse for this is the nature of mankind wee are all lyers Truce-breakers and Couenant breakers with our God ready vpon euery occasion to fall into sinne euery man by nature is lighter then vanity most vnconstant in keeping our promises vnto God Let vs then intreat the Lord that hee would knit our hearts vnto him that wee might not starte aside Psal 119.8 Psal 51. and with Dauid pray O stablish mee with thy free spirit that I may not moue through my owne weaknesse from thee my God Euen there haue yee trespassed against mee HEre the Lord meets with these hypocrites telling them wherein they sinned namely in that they did most glory and most rely vpon Wherein they sinned their sacrifices outward worship of God wherein they did most glorie and boast themselues in as a thing most like to please God Euen in this they had fayled and transgressed and departed from Gods ordinances For he did giue and prescribe vnto them these Ceremonies and Sacrifices not as any part of Gods worship and seruice that could please him of themselues but onely as helps of their weaknesse and types and figures to lead them to Iesus Christ the true propitiatory sacrifice the onlie Lambe of God that takes away the sinnes of the world This was the very end of all those Sacrifices that God appointed them to offer not that they could please God of themselues but that they might be the meanes to bring them to true repentance for when they should see their beast slaine and their bloud shed it might admonish them of their bloudie sinnes and that they stood in need of the bloud of Christ for the pardon of them This was the Lords Couenant but they broke this and euen in these sacrifices the which they so gloried in Euen there haue yee trespassed against mee saith the Lord euen there they failed and abused Gods ordinances and whereas they should haue beene helps to haue led them to true repentance and faith in Christ Iesus they now thought nothing lesse then of repentance and of Iesus Christ but perswaded themselues that so long as they did offer their beasts all was well and the Lord was pleased with them they had done inough to satisfie Gods anger for their sins Thus they corrupted the true and onely vse of sacrifices which were not to satisfie Gods anger for sinne but onely to bring them to repentance and to lead them to Christ Iesus Now wee come to the Doctrine Doct. 3 Hence mark a notable point of doctrine namely that that which is most excellent in the sight of Hypocrites and carnall men That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God the same is most abhominable in the sight of
God And in that wherein they thinke they doe most please God they do greatly sinne and offend him As it is the nature of Hypocrites and time seruers to glorie in their outward worship and seruice of God they haue nothing to boast of but that they bee Christians are baptized heare the Word and receiue the Sacrament Now marke what the Lord sayth that euen herein they Transgressed against him and sinned grieuouslie against him why namelie because they performing these outward things laboured not withall to find out the true vse and comfort of these things as they boasted of their Sacifices neuer looking to what end the Lord did ordaine them namelie as means to lead them to repentance and so to Christ Iesus Euen so manie as boast of their religion how they bee Christians haue been baptized but alas where is the true vse of Baptisme all this while where is the death of sinne the burying of sinne the crucifying of sinne which is the main end of Baptisme this is neuer looked after of the greatest number so men heare the Word and they seeme to glorie in the same but where is the power of the Word in working faith repentance obedience knowledge zeale patience humilitie c. And so for the Lorde Supper but where is the right vse of this how doe men grow in faith knowledge repentance hatred of sinne and care to honour God Alas these things are neuer thought of so that here the Lord meetes with all these carnal Libertines and loose Professors and shewes them that in that they do most glorie in and boast of euen there they sinne highly and offend the Maiestie of God so as hee cannot abide euen their best actions This truth is clearely to bee seene in diuers places of the Scripture No doubt but Cain pleased himselfe with his offering of sacrifice but euen that was abhomination in Gods sight Gen. 4.3 Pro. 15.8 Esay 1.11 13. The sacrifices of the wicked are abhomination to the Lord but the prayer of the righteous is acceptable vnto him Againe the Prophet Esay doth notably set out the same What haue I to do with the multitude of your sacrifices sayth the Lord I am full of the burnt offerings of Rams and of the fatte of fedde beasts I desire not the bloud of Bullocks of Lambs nor of Goates When yee come to appeare before mee who requireth this of your hands to tread in my Courts Bring no moe oblations in vaine incense is abhomination vnto mee I cannot suffer your New Moons nor Sabbaths my soule hateth them Behold here in this place what esteeme these outward Ceremonies of Gods worship and seruice were with the Lord they thought themselues happy men in the performance of them and hee most happy that offered most of them but the Lord hee esteemes far otherwise of them namely being not done in faith and true obedience they were but abhomination in his sight and were so farre from appeasing his wrath against sinne as that they added vnto the measure of their sinnes Againe the Lord testifieth in another place by the same Prophet saying Hee that killeth a Bullocke is as if hee slew a man hee that sacrificeth a sheepe as if hee cut off a Dogs neeke c. Esay 66.3 Psa 66.18 Pro. 29.8 Io 9.31 Ps 50.17 Micha 6.6 If I regard wickednesse in my heart saith the Prophet The Lord will not heare me Againe Hee that turneth away his eares from hearing the Law euen his Prayer shall bee abhominable Again God heareth not sinners These places and the like whereof the Scriptures are full they serue to teach vs that what sacrifice soeuer the wicked offer as prayer thanksgiuing receyuing of the Sacrament hearing the Word or the like the same is abhomination to the Lord. So that we may hence safely conclude the miserable estate of all wicked and vngodly men with that saying of the Prophet Hosea Hos 12.1 Ephraim is fed with the wind and followeth after the East wind hee encreaseth dayly lyes and destruction So then though the wicked say peace peace and thinke themselues sure if they perform but the outward part of Gods worship seruice Psal 2.3 yet Hee that dwelleth in Heauen doth laugh them to scorne for the Lord doth see that their day is comming Vse 1 This may serue to condemne the Church of Rome who thinke that they sufficiently please God Ex opere operato by the very deed done though the same bee not done to the right end nor in an holy manner in faith repentance and true obedience as their prayers in a strange tongue sacrifice of the Masse and a thousand the like all which as they haue no footing in the Word of God so they shall one day haue the reward of them euen the portion reserued for hypocrites Secondly this may seeme to direct vs to be wise Vse 2 neuer to content our selues to be baptized to heare to pray to come to Church receiue the Sacrament and to perform the like duties of Gods worship and seruice but that wee looke to the right vse of all these things that we may find that worke wrought in our hearts for which end the Lord hath appointed them else alas wee shall but grieue the spirit of God and euen our best actions shall bee but sinnes vnto vs if wee beelike this people to thinke it is inough to bee baptized with water and not to feele the inward worke of the spirit to heare the Word and not to profit by it to faith and repentance to pray with the lip and not with the heart to receyue the outward Sacrament not to feele our soules nourished by the body and bloud of Christ Oh let vs not rest vpon such vaine things such deceitfull vanity such lying dreames for they will deceiue vs in the end And as for all wicked and vngodly men which rest so much vpon them their trust shall bee but as the Spiders webbe as Iob speaketh which albeit to day is builded aloft Iob. 8.14 yet to morrow is swept away But of this before VERSE 8. Gilead is a City of them that worke iniquitie and is polluted with bloud THe Prophet hauing in the former verse accused them to bee Couenant breakers with God doth now proue the same by sundry examples of all estates amongst them that as the Prophet sayth Esay 1.6 From the toppe of the head to the soale of the foot All was out of order and full of vncleannesse So was it with this people here from the Priest to the Leuite so to the common people yea euen the great men of the land Ieroboam and his wicked Counsellers here are accused Gilead is a City of c. Concerning this City wee read not much in the Word of God but heere the Prophet doth note them to bee exceeding wicked people that dwelt in this City full of sinne deceit iniquity full of cruelty and bloudy sinnes This City as wee may read
was one of the sixe Cities of refuge whither if a man had slaine a man at vnawares Iosu 20.8.9 and as wee say by chance medley then he was to flie thither and there the Priests and Leuites making inquiry of the fact if they found that the murder was of ignorance and that hee hated not his brother in times past but slew him against his will then the murderer was to stay there til the death of the high Priest and then he was at liberty againe Now this City What City Gilead was it was the place where the Priests and Leuites did dwell which were set apart to teach the people to instruct them to offer sacrifice for them to pray for them for they were to bee the light of the world they must carry the Vrim and Thummim light and perfection And Gilead should haue beene as a speciall Sanctuary for holinesse piety and true religion a Nurse and Mother City to direct others and as a fountaine from whence pure religion the knowledge of God should haue beene deriued into all the land But alas the Prophet complaines of Gilead that it was so farre from being a Nurse to Religion that it was rather a cruell steppedame to banish Religion and piety so farre from a holy City and Sanctuary of the Lord that it was euen a denne of theeues a harbour for all villany impiety and prophanesse Now this was a wonderful thing that the Priests and Leuits in whom there ought to haue shined great holinesse that should haue bin an example to the common people that all men seeing their good example their holines and piety might the rather haue followed them that they should bee euen Captaines and ringleaders to all impiety cruelty and miserable abhominations Then wee see why the Prophet is so sharpe to inueigh against Gilead and to cry out against this City namely because it should haue heen a Sanctuary of the Lord full of knowledge piety and godlinesse but the same was rather a denne of deuils and an harbour for all manner of sinne and impiety Thus hauing seene the meaning of the wordes now let vs see what Doctrines doe arise from them This is a grieuous accusation of the Lord that that City of whom the Lord might expect most care most holinesse and duties of religion who should haue been most instructed in the wayes of God hauing bestowed so many meanes vpon them that they should thus degenerate and grow more vile then any other to be the harbour of all sin and impiety Doct. 1 Then hence wee learne that those places which haue great meanes of knowledge of instruction and therfore should abound in all holy duties Those that haue the greatest meanes of knowledge should abound most in holy duties If they grow more wicked and abound more with sin their iudgement is fearefull and very grieuous Wee see this in Gilead here how the Lord complaines of it here that those that should haue beene euen a Nurse to religion yea a Mother City from whence religion should haue flowed into the Country was notwithstanding a wicked Citty full of bloud and full of all manner of iniquity Euen so whensoeuer the Lord comes to iudgement against a land or against a kingdom those Cities Townes or Parishes vpon whom the Lord hath bestowed most meanes if they profite not by them but bee like vnto Gilead here full of bloudie sinnes pride swearing lying drunkennes whoredome couetousnesse vsury oppression the like then the Lord doth shew his anger and displeasure most against them as Gilead here that should haue gone before others in piety and religion hauing so many meanes seeing they become so vile as that they went before others in sinne they went before others in punishment And this wee shall find to bee most true by the course of the whole Scriptures that those which haue had most meanes of knowledge and instruction and so should goe before others in knowledge and Christian piety if they haue not made a sanctified vse of the same they haue euer receyued a greater measure of iudgement then others The Lord in the punishing of Ierusalem Ezech. 9.7 bids them begin at his Sanctuary because they should haue heen most holy and were found to bee most wicked So againe in another place The enemy hath stretched out his hand vpon all her pleasant things Lam. 1.10 for shee hath seene the heathen enter into her Sanctuary Ierusalem that was called the beauty of perfection and the wonder of the World when shee became full of sinne and vncleannesse then the Lord made her a spectacle of his iudgments aboue others This Doctrine is further cleared by the grieuous threatnings denounced by our Sauior Christ against those Cities where his Word had been preached and professed most and the greatest part of his miracles had beene wrought and shewed Mat. 11.21.22 Woe bee to thee Corazin woe be to thee Bethsaida for if the great works which haue beene done in you had beene done in Tyrus and Sydon they had repented long agoe in sackcloth and ashes Mat. 23.38 but I say vnto you it shall bee easier for them in the day of iudgement then for you And thou Capernaum which art lifted vp to heauen shalt bee throwne downe to Hell for if the great works which haue beene done in thee had beene done amongst them of Sodom they had remayned vnto this day But I say vnto you it shall hee easier for them in the land of Sodom in the day of iudgement then for thee These Cities of Corazin Bethsaida and Capernaum they were such places as Christ had honoured aboue Tyrus Sydon and Sodom both in respect of the preaching of the Word as also in respect of the myracles that were wrought amongst them yet because they made no sanctified vse of them but abounded in all manner of sinne and iniquity therefore our Sauiour tels them that their iudgement shall bee heauier then those places that neuer heard the sound of the Word And Gilead which before other Cities was honoured to bee a City of refuge a Nursery of the Priests and Leuites by which meanes the Lord might haue reaped much honour by it Gilead being found a Citie of iniquity must bee made a spectacle of Gods iudgement aboue other Cities Againe let vs behold and marke where the Doct. 2 iudgements of God are in most grieuous manner executed and wee shall see that in those places especially which haue had more excellent meanes then others Those places that haue had most meanes shall bee most seuerely punished for the neglect thereof where the Prophet of God and the Ministers of the Word haue a long time taken pains to instruct them in the wayes of God there I say wee may behold the greatest calamity and distresses because the Lord cannot abide that Gilead that is any place where hee bestowes much meanes should so degenerate and grow worse then others and that such places
should abound in sinne This is the reason why the Lord taxeth Gilead here euen because it was one of those sixe Cities of refuge Mat. 23 38. Luk. 19. because it was the Nursery of the Priests and Leuites This wee may see of Ierusalem for there had our Sauiour bestowed his greatest paines continually teaching and preaching amongst them in Ierusalem he wrought there the greatest part of his wonderfull heauenly miracles there hither his Prophets and Apostles were sent to teach and instruct them in the Word of God and to bring them home to Iesus Christ yet for al this our Sauiour was constrayned to weepe for the wofull misery of this City yet for all this Ierusalem must be destroyed defaced and extinguished and made a spectacle of his wrath to all posterities for euermore This is clearely to bee seene by those seuen Churches of Asia Reu. 2.3 that sometimes were so famous in the world in the dayes of Saint Iohn What is become of Ephesus Philippi Constantinople and Rome so glorious Churches sometimes in the world Are they not gone and become the Cage of vncleane birds 2. Thes 2.10 euen of Antichrist himselfe who preuayleth in them that perish because they receyued not the loue of the truth that they might bee saued And therfore God hath sent them strong delusions to beleeue lyes Surely God in all ages of the world hath declared the same vnto vs now peace now persecution peace being abused the Lord hath not fayled to bring his iudgements vpon the sonnes of men But of this before Well seeing this is the righteous dealing of God Vse 1 that those places which hee hath most priuiledged aboue others and bestowed most meanes on aboue others they shall drinke deeper of the cup of his anger if they bee wicked and vngodly liuing in sinne then others that haue not enioyed the like fauours from God Then it must teach vs all in the feare of God to looke about vs that according to the meanes God doth bestow vpon vs wee labour to bee answerable to the same in fruites in knowledge in faith in repentance and obedience zeale patience c. But aboue all things take wee heed that wee doe not degenerate and grow worse then others to abound with iniquity and impiety with lying deceit swearing couetousnesse c. For then let vs know that the Lord will make our punishment answerable to Tyrus Sydon yea to Sodom Gomer yea their iudgements shall be lighter then ours as our Sauiour sayth Mat. 11.20.21 Ezech. 16.46.53 It shall bee easier for Sodom in the day of iudgement then for you And the Lord by the Prophet Ezechiel threatneth thus that because the iniquities of the people of Israel were like vnto the Sodomites Therefore will I bring againe their captiuity and the captiuity of Sodome and her Daughters and the captiuitie of Samaria and her daughters euen the captiuity of thy Captiues in the middest of them And surely if wee shall grow worser then other places and abound in sinne more then other men how can wee but looke to reape a greater measure of punishment thē other There is no sin greater then the contempt of the Gospell nor no mercy greater then the peaceable enioying of the liberty of the same and therefore no punishment or reward of sinne shall be more horrible then the punishment that shall bee infflicted for the neglect or contempt thereof Oh take wee heed then least we contemne the Gospell and so being found guilty of one of the greatest sinnes wee incurre Gods wrath against vs and cause him to bring vpon vs his greatest punishments Secondly seeing the Lord doth threaten heere Vse 2 euen Gilead one of those sixe Cities of refuge and the Citty that was inhabited with the Priests and Leuites Religion is not tyed to one place that euen Gilead should bee cut off and slaine as in the fift verse going before that is that God would bring to passe vpon Gilead all those threatnings which his seruants the Prophets had denounced in his name Hence wee see that Religion and the worship of God is not tyed to any place to any kingdome towne or City no longer then they doe walke in the duties of Religion and of the true seruice and worship of God yea if Ierusalem that holy City the wonder of the world that place which God himselfe had chosen fall from God and beginne to forsake his son Christ and to contemn his sonne Christ Ierusalem then must looke for heauy plagues and grieuous iudgements yea if Gilead that was so priuiledged aboue other Cities and places of the world will not walke holily and beare themselues thankefully in the daies of peace the Lord will not fayle to bring euen vpon Gilead many plagues and grieuous iudgements against sinne Oh then if all things that are written bee written for our learning then let the iudgement of God vpon this City bee a warning to vs all Wee haue by Gods mercy the pure seruice and worship of God his Gospell sincerely preached and taught amongst vs almost these threescore years together Now let vs see whether our case bee not like the state of Gilead they were grieuous sinners so are we amongst them were found many great and grieuous sinnes a Citie that abounded with all manner of iniquitie as swearing lying deceit murder oppression vncleanesse c. and are not wee guilty of the same sinnes yes yes they were neuer more plenty in Gilead then they are in England and therefore wee may well feare that wee that haue beene like to Gilead in sinne shall one day be like to them in their punishment The Lord by his Prophet Amos hath threatned there a great and a grieuous iudgement against the neglect and contempt of his Word and other the gracious meanes that hee doth vouchsafe vnto vs for our good Behold the dayes come sayth the Lord Amos. 8.11 that I will send a Famine into the Land not a famine of bread or thirst of water but of hearing the Word of the Lord. Oh it is greatly to bee feared that wee may one day feele the smart of this iudgement the want of the Word and glorious Gospell of Christ that made so light account of the same in the time of peace then shall wee mourne then shall wee lament then shall wee lye in the dust then wee shall weepe and wayle and wring our hands and wish that wee might heare if it were but one Sermon to comfort our distressed Soules And in very deed if wee consider Gods dealing towards vs wee may see that these blacke stormy dayes are drawing on Doth not the Lord picke out from amongst vs the most renowned men from Church and common wealth the pillars of the Church and stayes of Religion doth not the Lord euen by this meanes giue vs a faire warning that vnlesse we amend and become sincere Christians and bee zealous in his seruice and worshippe and more highly
esteeme of his blessed Word and glorious Gospell that hee will euen remoue all from vs Shall we thinke that the Lord who thus seuerely plagued Gilead and Ierusalem these Cities that were so famous in the world that hee will spare vs but that he will doe to vs as he hath done to them and remoue the Candlesticke out of his place For the Lord caÌ„not abide or indure to see his most blessed word and glorious Gospell to be contemned and troden vnder foot Vse 3 Last of all seing the Lord expects that those places which hauing great meanes should bring foorth most fruit let vs labor to answere the Lords expectation heerein The Earth that drinketh in the raine that commeth oft vpon it Heb. 6.7 and bringeth foorth herbes meete for them by whom it is dressed receiueth blessing of Ged But that which beareth Thornes and Briers is depriued and is neere to cursing whose end is to be burned Oh then as wee desire a blessing and to be approued of God let the fruit of our hearing and profession appeare that wee beare not Thornes for then woe vnto vs but that we Tit. 2. Denie vngodlinesse and worldly lusts and liue soberly and iustly in this present world And is polluted with blood THe meaning is as I take it they were crafty to couer blood for when as a Murderer had slaine a man euen willfully and of a set purpose he would then flie to this City being a City of refuge and there the Priests who were put in trust to examine the matter how the murther was done whether wittingly of purpose and that vpon some old grudge or whether of ignorance against his will These Priests being couetous and greedy of gain would for a peece of money smooth ouer the matter they would shelter the wilful murderer and craftily hide his sinne which ought to haue beene punished with death because the Law was straight against this sinne Hee that shedeth mans bloud by man shall his bloud bee shed But they being couetous and not regarding Gods Law would hide his murder and shelter and shrowde it and couer it so craftily that hee should escape vnpunished and neuer come to his answere And for this very cause doth Almighty God charge this City with the bloud of these men and cals it a City polluted with bloud So then this being the sinne of these Priests for Doct. 3 gaine to iustifie the wicked and to couer his sinne for a golden fee. For no worldly respect must men bee drawne to peruert iustice Wee may conclude this third point of Doctrine that for no worldly respect whatsoeuer should men bee drawne to peruert iustice to colour sinne It was the sin of this City of the Priests and Leuites those which were put in trust from God to enquire and to finde out the wilfull Murderer euen to take Ioab from the â—ornes of the Altar that they should for money shew him fauour and couer his sinne and let murder escape vnpunished Deu. 16.8 It was a speciall precept that Moses gaue to the Magistrate Wrest not thou the Law nor respect any person neyther take reward for reward blind the eyes of the wise and peruerteth the words of the iust It was sayd of Balaam Num. 2.3 That hee had the reward of Soothsaying in his hands But Magistrates must not haue the reward of iniustice in their hands for as the Apostle condemnes those that make Marchandize of the Word of God so those are no lesse condemned that make Marchandize of Iustice Woe bee vnto him that iustifieth the wicked for reward Esay 5. and taketh away the righteousnesse of the righteous from him The Lord cannot indure that those whom hee hath placed in his stead as petty Gods vpon earth that they should turn the sword of Iustice to the hurt of the innocent and iustifying of the wicked We may note hence that it is a fearefull thing when Vse 1 men grow to bee cunning how to sinne and to be their crafts master for then men are boldned in sin and sin without controlment when they are so cunning that they can sinne smoothly and none shall see it that can steale so as no man can perceyue and commit whoredome vnder a Canopie when men grow cunning and crafty to hide their sinnes this is a dangerous thing for this will embolden such men in sinne it were farre better for a man if hee sinne to sinne so that hee know not how to couer it or cloake it for then hee will the sooner be brought to repentance then that hee know how to cloake and to couer the same and to keepe it from the knowledge of the world for howsoeuer in the opinion of the world they be the onely wise men that can smooth ouer their sins commit them so as none can see them or know them that bee their crafts master yet indeed of all other their case is most dangerous and there is little hope that they will leaue their sins and be ashamed for them for that their cunning and crafty hiding of their sinnes doth embolden them therein VERSE 9. And as theeues wayte for a man so the company of Priests murder in the way by consent for they worke mischiefe HEre the Prophet proceeds to more particular euils and taxeth the Priests who should haue been guides to the people to instruct and direct them that they became euen murderers of their poore soules And after he comes to the people and shewes that they were full of abhominable vices and no maruell Like Priest like people If the guides bee blind they must needs rush both into the ditch And if the Ring-leaders and Captaines bee so vile so wicked and so prophane alas what can bee expected of the common people but ignoranee and miserable blindnes Concerning the Priests the Prophet speakes more sharply that they were no better then wilfull murderers of the soules of the people and that they were like to robbers who doe deuise aforehand how they may bring their purposes to passe Euen so these Priests they mused how they might by false doctrine spoyle the people of God 1 Reg. 12.31 When Ieroboam came to bee King in the roome of Salomon hee banished the Leuites and made of the basest of the people the vilest of them to be Priests in the seruice of God and who would might be made a Priest of Ieroboam And these fellowes being set ouer the people they vvere no better then wilfull murdesers for they did seeke to draw the poor people from God to Idolatry and so murdered their poor soules Obiect Obiect But vvhy doth the Ptophet here compare the Priests to open theeues and common robbers Answere Answ First because as theeues doe often pretend fauour and friendship as though they would direct a man the right way and yet prey vpon them and kill them to get their goods Euen so these Priests they would seeme to bee as Fathers and as guides
by Ieroboam for as the King is so will the Subiects be They are not onely to informe their inferiours and giue direction vnto them by Word but by their example and practise to go before them Now then if they bee Idolaters prophane and superstitious you shall then see the whole Body of the people to follow them Againe if they bee religious and deuoute in the seruice of God the whole people that are vnder them in shew at the least will bee the same And as the oyntment that was powred on Aarons head ran downe to his beard and so to the very border of his garments Euen so the impiety and wickednes of the Superiour runneth about through the whole Family and all that are vnder them infecting and corrupting them This is cleare by diuers examples in the booke of God Luk. 23.11 When Herod begunne to offer indignitie to Christ all his traine were ready to doe the same And when wicked Ahab desired to bee vpholden in his purpose to goe vp against Ramoth Gilead 2. Reg. 22.8 all his seruants were ready and at hand to feede him in his humour for when the King sent them to call Michaiah they were readie to tell the Prophet what he should say to the King All the other Prophets say they declare good to the King with one accord let thy words be like theirs and whē the good Prophet would not flatter but tolde the King plainely the truth from the Lord Zidkijah the Kings Chaplaine smote him on the cheeke So true is that saying of Salomon Of a Prince that hearkneth to lyes all his seruants are wicked Pro. 29.12 Their example is a Law and by their lewd example they strengthen other mens hands in sinne so that it is in a common wealth as one sayth as it is in a Fish that if the head bee once corrupted and putrified the whole body certainly is no lesse And if a man would know vhether the body of the Fish be corrupted or no hee must smell the head Euen so if the heads of Church and common wealth be corrupted the whole body of both must needs be infected And therefore what great cause haue we to blesse God who hath set ouer vs a Religious King Vse a Fauourer of the Gospell an enemy to Popery and superstion Oh let vs giue God the honour of it and let vs pray for him that the Lord would vse him to bee a further instrument vtterly to roote out all the Reliques of Poperie and deface all the monuments of Idolatry that Idolaters and those that haue giuen their names to the Pope that Antichrist of Rome may vtterly bee rooted out of this Land that our Kingdome may bee disburdened of them that wee may neuer see the fornication and Idolatry of the Whore of Rome set vp againe that this Church of England may neuer bee polluted with it any more Secondly this should serue as an instruction to all Princes Magistrates and Mighty men that they endeuour by all meanes possible by their godly life and good example to draw on others that are vnder them to the knowledge and feare of God for certaine it is if great men bee backeward in good things whole multitudes are readie to presume by their example Wee see in our small Parishes and little Villages if there bee but one or two that are of the chiefest in the Parrish that are negligent and carelesse in the seruice of God Children of Belial Idolaters Drunkards or the like what a poyson are they to pester a whole Congregation It is too apparant The Lord lay not this sinne to their charge one day that should haue giuen better example for as there is a happie and blessed vnion in Religion and Christian obedience when Magistrate and Minister goe hand in hand to build vp an holy Temple vnto God Note and are both of one mind and of one mouth to seeke to set forth the glory of God so I haue found by my own experience that though the Minister bee neuer so laborious in preaching the Word yet when other Gouernors and such as are the chiefe of a Parish haue no sappe or seasoning of the feare of God in them the hands of the wicked waxe strong in such a place Oh that our Magistrates and great men would lay this to heart that as their place is eminent in the common-wealth that they would giue such good example by their godly and religious walking their sanctifying of the Lords Sabbath their countenancing of godly and painefull Ministers that so they might prouoke and stirre vp others to godlinesse VERSE 11. Yea Iudah hath set a plant for thee whiles I would returne the Captiuity of my people IN this last verse the Lord comes to shew the vile dealing of Iudah that when the Lord purposed to bring again the captiuity of Israel then Iudah laboured to conuey their Idolatry amongst them and tooke as it were plants of their Idolatry and set them vp amongst the Tribes of Iudah For at this time though Israel was polluted miserably with Idolatrie yet the Lord had preserued Iudah from that abhomination but as soone as the Lord had deliuered Israel out of Captiuity then Iudah was infected and polluted with their Superstitions Hence wee may learne how apt wee bee by nature Doct. 1 to sucke in Popery and superstition Iudah was pure Men by nature are apt to sucke in Popery and superstition but so soone as the Lord brought Israel home againe they beganne to take grafts of their idolatrie and to ioyne with them So now though wee are by Gods mercy freede from the filthinesse of Popery and superstition yet if the Lord should returne it and suffer it to bee brought in againe amongst vs wee are by nature exceeding apt to receyue it to take plants of it and to loue and like it This is clearly to bee seene in diuers places of the Scriptures Iudg. 4.7.32 4.1.2 especially by the example of the Israelites in the Booke of Iudges They committed euill againe and againe by Idolatry they knew what that sinne was yea they had experience of the seuerity of Gods Iustice against it and more still they confessed it and cryed for mercy yet the same people and the children of the same people not remembring their former fals nor admonished by Gods former iudgements fell a fresh into the same sinne and prouoked againe Gods wrath against them Againe Moses laboured much vvith this people Exod. 32.3 to peswade them to make a Couenant with their God and to cleaue to him in faithfull and constant obedience Yet when they had beene but a while out of the way they would needs haue a golden Calfe in stead of Moses to goe before them and therefore they came in all haste to Aaron vrging him to make them one Which in carnall policy hee sought to stay calling for their golden Eare-rings thinking indeed they would in no hand haue parted with them But
when it was to the erecting of Idolatry he could no sooner aske for them but he had them This is clearely to bee seene by that of our Prophet Hosea where hee shewes how bountifull the people were in bestowing their Corne and Wine Hos 2.8 and Oyle together with their gold and siluer vpon Baal They thought nothing good inough that was giuen that way Now this is no strange thing Gen. 6.5 considering that All the imaginations of the thoughts of our hearts are onelie euill and that Continually Reason So that whensoeuer wee are about to commit sinne especially to set vp Idolatry Wee haue the whole streame and current of our hearts and nature with vs and indeed wee are neuer exercised in things naturall vnto vs till wee haue our hand in some plotte against GOD himselfe Vse 1 Well seeing wee are so apt by nature to set vp Idolatry and superstition It stands vs all in hand to be acquainted with the vilenesse of our Nature herein as also what the Lord esteemes of Popery and superstition namely Villany and Whoredome no better and therfore howsoeuer the Papists stand vpon their good meaning and their honest dealing yet they worship the Deuil and not God as Moses tels the Israelites that they offered not to God as they intended but vnto Deuils euen the Idols of Canaan Euen so the Papists though they brag of their good intents and meanings the truth is they offer not to God but to the Deuill neyther doe they worshippe God but the Deuill and therefore wee must take heed that wee neuer take liking to Popery though the same seem neuer so pleasing to flesh and bloud For all men are naturallie most inclinable vnto that which is euill And therefore most men being so prone vnto Popery what can bee concluded but this but that it is an euiil and a damnable Religion Oh then let vs labour to bee rooted and grounded in the truth of God to be builded vpon the rocke Iesus Christ that wee may neuer put out the hand to entertaine or to receyue any dregges of Popery and Idolatry but euen remember what Christ sayeth Reu. 18.4 Come out of her my people least yee partake of her plagues Oh let vs euer stand out against their abhominable Idolatry as no better then villany and whoredome in Gods sight Secondly seeing wee are so apt by Nature Vse 2 to receyue Idolatry and Superstition and to embrace Poperie it may bee a very good reason vnto vs to prooue that all the Religion of the Papists is most wicked and abhominable because it agrees so fitte to the corrupt heart and Nature of man for since Adams fall our Nature being corrupted wee hate GOD and hate his Truth Now touching the Religion of the Papists there is nothing in it but that which Nature it selfe doth desire Let vs instant the same by one thing for all What seemeth more against Nature practised by them then their Whippings and Scourgings and that of themselues This wee may thinke to bee against Nature But yet if wee examine the end of this punishment as rhe same is inflicted vpon them it will appeare otherwise that Nature it selfe may in some sort desire the same for that man that shall bee taught and assured Note that when hee hath committed some great and grieuous sinne as Adultery Theft Drunkennesse or the like that after such a punishment inflicted once vpon him his sinne shall bee done away and neuer after layde to his charge Who would not vndergoe such a punishment better in reason vndergoe that for a time then the guilt of an accusing conscience For as Salomon sayth A man may beare his sicknesse and infirmity but a wounded conscience who can beare And therefore seeing that by Nature wee loue Popery and Idolatry and that there is in the same nothing contrary to Nature this proues that it is not the Religion of God but the deuice of wicked men for what can delight our corrupt nature more then to see a Crucifixe the picture of Christ on the Crosse To pray to Saints Angels the Virgine Mary c. all this is very agreeable to the corrupt Nature of man and therefore cannot bee good Last of all wee may here behold the nature of Doct. 2 sinne it is like the plague easily conuayed from one to another Sinne is very fruitfull easily scattered and spread abroad as wee see a naughty and a stinking Weede it is easily spread and will runne abroad so will Idolatrie and of all other sinne that is like vnto the Lappewing it will runne as soone as it is hatcht and as a man that liues in the house with them that haue the plague is in exceeding danger to bee infected so is it with them that liue in Idolatrous places all to nothing they will bee infected The Istaelites when they came into Canaan the Lord suffering a small remnant of the Cananites to remaine still in the land for the tryall of the Israelites it is sayd Psa 81. They were mingled amongst them and learned their works It is the nature of sinne to bee euer encroaching giue it an ynch and it will take an elle It is like the Gangren or Canker it fretteth and eateth further and further as here Idolatry was onely to bee found in Israel and not in Iudah but it quickly set footing there and spred it selfe in a short time ouer all Iudah Wheresoeuer it findeth entertainement it enlargeth and spreadeth it selfe Psal 26.4 Bidde sinne home to thy house once and like a bolde and shamelesse Guest Psal 15.4 â— it will come the second time vninuited How carefull then ought euery man to be to shun and auoyd the company of Idolaters and al other wicked men Pro. 9.6 It is the graue counsell of Salomon Forsake the wicked and you shall liue Yea the Apostle labouring to confirme his new Conuerts amongst many other his Exhortations hee vrgeth this Saue your selues from this froward Generation Act. 1.40 So then wee see how dangerous it is for men and women to bee present in places of Idolatry Vse to liue and conuerse with Idolaters it is very like they shal hardly escape from being tainted with Superstition For herein the Papists haue the aduantage against vs If they perswade and intice they haue our Nature to helpe them And as wee vse to say the Wife in the bosome is the best Sollicitor But let vs deale with men eyther to perswade or disswade wee haue both Sunne Moone and Starres against vs neyther Reason nor Nature will take our part till the Spirit of God doth strike the stroke to perswade the heart of man But Oh say some this is too much nicenesse Obiect I hope wee are not so weake nor so simple but we can chuse the best and leaue the worst bee present at the Masse and yet keepe our hearts to God Conuerse with Papists and Idolaters Answere and yet bee Christians still But what haue you so good a conceit of your selues you doe thereby giue mee iust occasion to haue an ill perswasion of you that indeede yee care not much what Religion yee are of therefore they that can bee present at the Masse and thinke they are so strong that they cannot bee taynted such men doe no better then tempt God Euen so for those that make choyse to dwell in houses knowne to bee infected with Popery they shal easily bee carried away with the streame of Poperie When Iudah conuersed with Israel they were quickly poysoned with their Idolatry Then let vs take heed how wee conuerse with the wicked and like of their Company for we shall soone bee infected with their sinnes but rather shunne and auoyde their Company as noysome and hurtfull The Father of all mercy and God of all Consolation strengthen vs with his grace and keepe vs in his holy feare vnto the End Amen Gratias tibi Domine Iesu FINIS
shall bee a heape and the mountaine of the house as the high places of the Forrest The false Prophets did not onely procure Gods wrath against themselues but the common people were punished for their sakes It is that which our Sauiour himselfe concludeth of If the blind leade the blinde they both fall into the ditch And in the Reuelation Reu. 3.14 that Church being committed to a wicked man they were guilty of the same sinnes with their Pastour And in those Epistles sent to the seuen Churches in Asia where the Pastor is commended for any vertue so are the people and when the Pastor is reproued for any vice the people also haue part in the same reproofe For such as the Pastors bee such bee the people such as the Shepheards bee such bee the Sheepe In them lyes the bad or the good estate of the Flocke For where the Minister is blinde ignorant and dumbe that neyther can nor will reach where hee is carelesse and vnconscionable liues solely and wickedly how can it chuse but the people must needes bee ignorant blinde and vnskilfull in Gods matters prophane wicked and irreligious This is proued indeed by wofull experience in the World Goe to any Towne or Parrish in the land where there liues a carelesse and vnconscionable Minister an ignorant sot a beastly liuer a miserable worldly man that seldome or neuer preacheth and when hee doth so colde and so raw as good neuer a whitte as neuer the better You shall finde generally sinne to raigne in that place the people like their Pastor blinde ignorant rude so simple and so ignorant in Gods matters that they know nothing of the Scriptures what Faith Sacrament Repentance or New birth meanes no not the meaning of one Article of their Faith or petition in the Lords prayer Seeing the state of a Congregation doth depend Vse 1 so vpon the Pastor This serueth to reproue all such Ministers as take this charge on them and yet not as Gods Ministers to preach the Word to bring good tyding of the Gospell doe seldome or neuer preach the Word of God These the Lord doth not esteeme as Ministers but Murderers not Shepheardes but Wolues they will take the dignity but doe no duty The Prophet Esay cryes out against such Pastors Io. 21. Esay 66. calling them Dumbe Dogges that cannot barke They looke to the Fleece but not to the Flocke Secondly this reproues such as leaue the sincere Milke of the Word of God and teach their own fantasies their owne dreames Toyes and Fables which doe not labour to make the people to vnderstand the sense and doctrine of the Scriptures and hence it comes to passe that though they teach and preach yet they finde little fruit few conuerted because they teach not Gods Message but their owne deuises Thirdly such as are reprooued as in bringing the Lords Messuage and deliuering it to the people seeke not the honour of God and the credite of their Master that sent them but their owne credite and honour Neyther doe they desire to preach Iesus Christ plainely in the euidence of the Spirite but in the intising Words of mans wisedome Yea whereas Saint Paul had rather speake fiue wordes in a knowne tongue to edifie 1. Cor. 14. then fiue thousand in a strange tongue Some there bee who thinke they neuer speake wel vnlesse they speake so as none can vnderstand And here also wee may note the folly of our common people who doe they esteeme and account of as a good Preacher but hee that speaketh eloquentlie in a strange tongue him whom they vnderstand least they commend most And no maruell for they learne nothing at such a Sermon therefore they admire it and commend the man least they should seeme to say nothing Vse 2 Seeing this is so Like Priest Like People Wicked Priest Wicked people carefull Pastor good Sheepe for Knowledge Faith Repentance and Obedience Then wee see that a good Gouernour Pastor and Minister is a singular blessing of God that not onely can but is willing to take all possible paines to doe good to teach in season and out of season to bee like a Cocke first to awake himselfe by reading meditation and prayer and secondly the people by his Crowing like a Candle that spendes himselfe to giue comfort to others such a one is a maruellous blessing of God when hee is bestowed vpon a people for when the Lord would shew his loue to the people hee sayth I will giue them Pastors after my owne heart Such as should watch ouer their soules to feed to instruct and to comfort them Oh how should men with thankefull hearts blesse God when they haue such set ouer them But on the contrary part it is a feareefull iudgement of God to liue vnder such as bee blinde ignorant vnconscionable prophane wicked and irreligious for how can they teach and instruct others that are ignorant themselues And how can they seeke to conuay grace to others Mat. 18. Ier. 3. â—4 that haue not tasted of the worke of grace themselues If the blinde lead the blinde they both fall into the ditch together And by the Prophet Ieremie the Lord there threatneth this as a grieuous plague to giue them naughty Ministers It seemes the Prophet had no reason to accuse the poore people and to complaine of them alas Obiect they did but as the Priests taught them they meant well Answere Neyther the euill life Answere and ignorance of the Priests nor yet their owne intent and purpose could any whit excuse them so long as they liued in sinne But wee see here that the Lord complains of them that hee saw villany in the house of Israel There is the whoredome of Ephraim Israel is defiled Hence then wee learne that neyther the wickednesse of the Priests and Gouernours nor yet the good intent and meaning of the people can please God or any way excuse themselues if men liue in sinne in impietie and prophanesse They are farre wide that thinke their ignorance will excuse them Doct. 2 Ignorance may excuse indeede à tanto but neuer à toto Ignorance may lessen faults but not change their natures Ignorance will excuse none if they liue in sinne sinne shall still be sinne though a man doe the same neuer so ignorantly for as men are commaunded to take notice of the Princes Lawes and being found to trespasse against them their ignorance shall not excuse them so the Lord hath straightlie commaunded vs to take notice of his Lawes that so we may performe our obedience vnto him The Commandement of God to this end is very staight These words which I commaund thee this day Deu. 6.6.7.8 shall be in thy heart and thou shalt rehearse them continually vnto thy Children and shalt talke of them when thou tarriest in thy house and as thou walkest by the way when thou lyest downe and when thou risest vp and thou shalt binde them for a signe vppon thy hand