into kisses Gen. 33.4 and when Saul hath compassed David and his men round about and is most likely to take them he can even then take him off by a necessary diversion 1 Sam. 23.26 27 28. This is the comfort of Gods people That what ever men say except God say it too it shall come all to nothing He can restraine the wrath of men whensoever it pleaseth him and he will doe it when it hath proceeded so farre as to glorifie his power and to make way for the more notable manifestation of his goodnesse to his people Psal. 76.10 And thus farre of Gods answer to the Covenant of Ephraim They promised to renounce Idols and here God promiseth that they should renounce them Now there are two things more to be observed from this expression What have I to doe any more with Idols 1. That in true Conversion God maketh our speciall sinne to be the object of our greatest detestation which point hath beene opened before 2. From those words any more That the nature of true repentance is To break sin off as the expression is Dan. 4.27 and not to suffer a man to continue any longer in it Rom. 6.1 â— It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles 1 Pet. 4.2 3. and is exceeding thrifty of the time to come so to redeeme it as that God may have all doth not linger nor delay nor make objections or stick at inconveniences or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no Is not at the sluggards language modo modo a little more sleepe a little more slumber nor at Agrippas language almost thou perswadest me nor at Felix his language when I have a convenient season I will send for thee but immediately resolves with Paul not to conferre with flesh and bloud Gal. 1.16 and makes haste to flie from the wrath to come while it is yet to come before it overtake us Luk. 3.7 doth not make anxious or cavilling questions What shall I doe for the hundred talents How shall I maintaine my life my credit my family how shall I keep my friends how shall I preserve mine Interests or support mine estate but ventures the losse of all for the excellency of the knowledge of Christ Matth. 13.46 Phil. 3.7 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse The Converts that returne to Christ come like Dromedaries like Doves like Ships no wings no sailes can carry them fast enough from their former courses unto him Esa. 60.6 7 8 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son Gen. 22.3 David makes haste and delayes not when he is to keepe Gods Commandements Psal. 119.60 when Christ called his Diciples immediately they left their nets their Ship their Father and followed him Matth. 4.20 22. This is the mighty power of Repentance It doth not give dilatory answers It doth not say to Christ goe away now and come to morow then I will heare thee I am not yet old enough or rich enough I have not gotten yet pleasure or honour or profit or perferment enough by my sinnes but presently it heares and entertaines him I have sinned enough already to condemn to shame to slay me I have spent time and strength enough already upon it for such miserable wages as shame and death come to Therefore I will never any more have to doe with it This is the sweet and most ingenuous voyce of Repentance The thing which I see not Teach me and if I have done iniquity I will doe no more Iob 34.32 There is no sinne more contrary to repentance then Apostacie for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of 2 Cor. 7.10 11 Let us therefore take heed of an evill heart of unbeliefe in departing from the living God Heb. 3.12 and of drawing back unto perdition Heb. 10.39 of dismissing our sinnes as the Jewes did their servants Ier. 34.16 and calling them back again for Satan usually returnes with seven more wicked spirits and maketh the last state of such a man worse then the first Luk. 11.26 Ground which hath been a long time laid downe from tillage unto pasture if afterwards it bee new broken will bring a much greater crop of corne then it did formerly when it was a common field And so the heart which hath been taken off from sinne if it returne to it againe will bee much more fruitfull then before As lean bodies have many times the strongest appeâ—iâ—e so lust when it hath beene kept leane returnes with greater hunger unto those objects that seed it A streame which hath beene stopped will runne more violently being once opened againe Therefore in Repentance wee must shake hands with sinne for ever and resolve never more to tamper with it Now in that the Lord saith I have heard him and observed him we learne hence First That God heareth and answereth the prayers only of penitents When a man resolves I will have no more to do with sinne then not till then doth his prayer finde way to God Impenitencie clogs the wing of devotion and stops its passage unto Heaven The person must be accepted before the petition Christ Iesus is the Priest that offereth and the Altar which sanctifieth all our services 1 Pet. 2.5 Esay 56.7 And Christ will not be their Advocate in Heaven who refuse to have him their King on earth The Scripture is in no point more expresse then in this If I regard iniquity in my heart the Lord will not heare me Psal. 66.18 Prayer is a powring out of the heart if iniquity be harboured there prayer is obstructed and if it doe break out it will have the sent and savour of that iniquity upon it The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 both because it is impure in it selfe and hath no Altar to sanctifie it He that turneth away his eare from hearing the Law even his prayer shall be an abomination Prov. 28.9 Great reason that God should refuse to heare him who refuseth to heare God that hee who will not let God beseech him as hee doth in his word 2 Cor. 5.20 should not be allowed to beseech God Prov. 1.24.28 Esay 1.15 His eare is not heavie that it cannot heare but iniquitie separates between us and him and hides his face that he will not heare Esay 59.1 2. Ezek. 8.18 God heareth not sinners Ioh. 9.31 the prevalency of prayer is this that it is the prayer of a righteous man Iam. 5.16 And indeed no wicked man can pray in the true and proper notion of prayer It is true there is a kinde of prayer of nature when men cry in their distresses unto the God and Author of nature for such good things as nature feeleth the want of which God in the way of his generall providence
Thus when in one and the same time Mercies and judgements are intermixed then is the most solemne season to call upon men for repentance If we felt nothing but fears they might make us despair if nothing but mercies they would make us secure If the whole year were Summer the sap of the earth would be exhausted if the whole were Winter it would be quite buried The hammer breaks mettall and the fire melts it and then you may cast it into any shape â—udgements break mercies melt and then if ever the soul is fit to be cast into Gods mould There is no figure in all the Prophets more usuall then this to interweave mercies and judgements like those Elegancies which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to allure and to bring into a wildernes Hos. 2.14 And this of all other is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it the Criticall time of diseased people wherein the chief conjecture lieth whether they be mending or ending according to the use which they make of such interwoven mercies I have cursorily run over the first part of the Context the Invitation unto Repentance as intending to make my abode on the second which is the Institution how to perform it Therein we have first a General instruction Take unto you words Secondly a particular form what words they should take or a petition drawn to their hands Take away all iniquitie c. Of the former of these I shall speak but a word It importeth the serious pondering and choosing of requests to put up to God The mother of Artaxeâ—xes in Plutarch was wont to say that they who would addresse themselves unto Princes must use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silken words Surely he that would approach unto God must consider and look as well to his words as to his feet He is so holy and jealous of his worship that he expects there should be preparation in Our accesses unto him Preparation of Our persons by purity of life Iob 11. â—3 Preparation of Our Services by choice of matter Iob 9.1 Luk. 15.17 18. Preparation of Our Hearts by finding them out stirring them up fixing them fetching them in and calling together all that is within us to prevail with God The services which we thus prepare must be Taken from him They must not be the issues of our own private and fleshly hearts For nothing can go to God but that which comes from him and this phrase seemeth to import these three things 1. We must attend unto his will as the Rule of our prayers 2. We must attend unto his precepts and promises as the Matter of our prayers 3. We must attend unto the Guidance of his Holy Spirit as the life and principle of our prayers without which we know not what to ask And prayers thus Regulated are most seasonable and soveraign duties in times of Trouble The key which openeth a doore of mercy the slâ—ce which keepeth out an Inundation of judgements Iacob wrestled and obtained a blessing Hos. 12.4 Amos prayed and removed a Curse Amos 7.1.7 The woman of Canaan will not be denied with a deniall Mat. 15.24 27. The people of Israel will begge for deliverance even then when God had positively told them that hee would deliver them no more Iudg. 10.13 15. Ionah will venture a prayer from the bottome of the Sea when a double death had seised upon him the belly of the deep and the belly of the Whale and that prayer of his did open the doores of the Leviathan as the expression is Iob 41.14 and made one of those deaths a deliverance from the other O let the Lords remembrances give him no rest There is a kinde of omnipotencie in prayer as having an Interest and prevalence with Gods omnipotency It hath loosed iron chains It hath opened Iron gates It hath unlockt the windows of heaven It hath broken the bars of death Satan hath three titles given him in the Scripture setting forth his malignity against the Church of God A Dragon to note his malice a Serpent to note his subtiltie and a Lyon to note his strength But none of all these can stand before prayer The greatest malice the malice of Haman sinks under the prayer of Esther the deepest policy the counsell of Achitophel withers before the prayer of Daivd the hugest Army an hoast of a thousand thousand Ethiopians runne away like Cowards before the prayer of Asa. How should this incourage us to treasure up our prayers to besiege the throne of Grace with armies of supplications to refuse a deniall to break through a repulse He hath blessed those whom he did cripple he hath answered those whom he did reproach he hath delivered those whom he did deny And he is the same yesterday and to day If he save in six and in seven troubles should not we pray in six and seven Extremities Certainly in all the afflictions of the Church when prayers are strongest mercies are nearest And therefore let me humbly recommend to the Cares of this honourable Assembly amongst all your other pressing affairs the providing that those solemne dayes wherein the united prayers of this whole Kingdom should with strongest â—mportunities stop the breaches and stand in the gaps at which Iudgements are ready to rush in upon us may with more obedience and solemnity be observed then indeed of late they are It is true here and in other Cities and populous places there is haply lesse cause to complain But who can without sorrow and shame behold in our Countrey towns men so unapprehensive either of their brethrens sufferings or of their own sins and dangers as to give God quite over to let him rest that they themselvs may work to come in truth to Iehorams resolution Why should we wait upon God any longer to grudge their brethrens and their own souls and safeties one day in thirty and to tell all the world that indeed their daies work is of more value with them then their dayes worship multitudes drudging and moyling in the earth while their brethren are mourning and besieging of heaven I do but name it and proceed The second part of the Institution was the particular form suggested unto them according unto which their addresses unto God are to be regulated which consisteth of two parts a prayer and a promise The prayer is for two Benefits the one Remove all of sin the other Conferring of Good In the promise or Restipulation we have first their Covenant wherein they promise two things 1. Thanksgiving for the hearing and answering of their prayers 2. A speciall care for the Amendment of their lives Secondly the Ground of their Confidence so to pray and of their Resolutions so to promise Because in thee the fatherlesse findeth mercy My meditations will bee confined within the
Faith Spirits Hopes are all obligations to Fidelity Sermon III. Sect. 1. SAcrifices Propitiatory and Eucharistical 2. Praises the matter of a Covenant a Staple commodity for commerce with Heaven 3. Praises the fruits of Repentance 4. An Argument in prayer God forceth his glory out of wicked men but is glorified actively by the godly 5. A principle of obedience difference between the obedience of fear and of love 6. An Instrument of glory to God Praises of the heart and of the lips Communion of Sinners Communion of Saints 7. Converts report Gods mercies to others No true praises without Piety Sins against mercy soonest ripe 8. The more greedy the less thankeful Gods greatness matter of praise Things strongest when neerest their original Other creatures guided by an external Reasonable by an internal knowledg 9. Gods goodness matter of praise Knowledg of God notional and experimental Praise the language of Heaven Sacrifices were Gods own Love of Communion above self-love 10. We are wide to receive narrow to acknowledg The benefit of praises is our own 11. Wherein the duties of praising God stand 12. Repentance careful of obedience 13. This care wrought by godly sorrow Present sense Holy jealousie Love to Christ. Sons by adoption and regeneration 14. Repentance sets it self most against a mans special sin 15. By this sin God most dishonored By this repentance sincerity most evidenced Sermon IV. Sect. 1. REpentance removes carnal confidence Naturally we affect an absoluteness within our selves 2. This failing we trust in other creatures 3. When all fail we go to God in ways of our own inventing Repentance the cure of all this 4. Confederacies with Gods enemies dangerous Take heed of competition between our own interest and Gods 5. The creature not to be trusted in it wants strength and wisdom 6. Idols not to be trusted in they are lyes Grounds of confidence all wanting in Idols 7. God onely to be trusted absolutely in the way of his commands and providence 8. The way to mercy is to be fatherless weakness in our selves makes us seek help above our selves 9. Sin healed by pardon purging deliverance comfort Why back-sliding pardoned by name 10. Our conversion grounded on free-grace No guilt too great for love to pardon Gods anger will consist with his love 11. Conversion and healing go together Sin a sickness and a wound 12. The proper passions of sickness agree to sin viz. pain weakness consumption deformity 13. Sin a wound the impotent wilful and desperate case of this patient 14. The mercy of the Physitian 15. Guilt cannot look on Majesty Apprehensions of mercy the grounds of prayer 16. Sense of misery works estimation of mercy 17. Back-sliding formally opposite to faith and repentance Apostacy two-fold What it is to speak against the Son of man and against the Spirit How a sin is said not to be forgiven in this world nor in the world to come Free love respects not persons nor free pardon sins 18. From beginning to end of salvation all is free grace 19. In judgments Gods anger more to be noted then our sufferings Sermon V. Sect. 1. BLessings as large to the penitent as curses to the impenitent and answer all our wants 2. God answereth prayers beyond the petitions of the people 3. We pray according to the knowledg and love we have of our selves God answers according to his knowledg and love 4. God answers prayer not only with respect to our wants but his own honor Gods ultimate end in working our strongest argument in praying 5. Encouragement to prayer Gods shekel double to ours 6. Prayer may be ambitious and beg great things 7. Free love puts forth it self in various blessings 8. Grâ—ce as dew of a celestial original fruit of a serene heaven 9. Abundant insensible insinuating and searching vegetating and quickning Refreshing and comforting 10. Peace no blessing except it come as dew from Heaven 11. All wants must be supplied from Heaven Christ all beauties to his Church The root and stability of the Church foundation doctrinall personall Righteousnesse of Redemption stronger then of Creation 12. Growth of the Church under the Law Nationall under the Gospell Universall Christ the Olive-tree originall of grace to his Church 13. Our refuge and shelter Our power above afflictions 14. All Christs graces fruits of Lebanon the best of all others Creature-helps liers either by falsenesse or impotency 15. Promises should beget duties God promiseth Beauty to his Church wee should labour to adorn it 16. He promiseth stability we should be rooted in truth and grace all our gifts should serve the Temple 17. He promiseth growth we should grow our selves and endeavour the growth of others Christ both the end and the beinging of the Churches growth 18. Compacture and unity in the Church necessary to the growth of it Divisions hinder it 19. In the body compacted there are severall distinct members each to act in his owne place and joynts fastning members to the head and to one another A different measure of vertue for severall offices A mutuall supply and helpfulnesse on unto another An eternall faculty in each part to form and concoct the matter subministred unto it 20. He promiseth the fruitfulnesse of the Olive which wee should shew forth in workes of grace and peace 21. He promiseth the smell of Lebanon the oyntment of the Gospell the graces of which we should expresse 22. He promiseth protection and conversion we should make him our shelâ—er and from his protection learn our duty of conversion 23. He promiseth reviving out of afflictions profiting by them We should not be discouraged by temptations but amended they have many times mercy in them 24. The vertues of Heathen grapes of Sodom the graces of Christ â—rapes of Lebanon What ever we present unto God must grow in Immanuels land Sermon VI Sect. 1. GOds promise enabling is our confidence to engage Idols sorrows Gods observing us a note of care counsell honour hearing prayers 2. Summe division 3. Mans seal to Gods promise only a confession Gods seal to mans covenant a confirmation 4. Mans covenant of obedience hath its firmnesse in Gods promise of grace Indissolvable dependance of all second causes on the first 5. In sins of men God hath an influence into them as actions a providence over them as sinnes In gracious actions Gods influence necessary both to the substance and goodnesse of them 6. Of the concord between Gods grace and mans will Freewill naturall theologicall Innate praviâ—y and corrupt force which resisteth grace the remainders whereof in the regenerate 7. The will of Gods precept and of his purpose 8. They who are called externally only resist and perish they who eternally are made willing and obedient 9. By an act of spirituall teaching 10. By an act of effectuall enclining and determining the will preventing assisting subsequent grace 11. We may not trust in our owne strength but be ever jealous of our originall impotency unto good our naturall antipathy against
it and of the frequent decayes and abatements of the grace of God in us 12. By prayer and faith get a heart fixed upon God 13. Great comfort that our conversion and obedience dependeth on the power of God This no ground of supine neglect of duties for grace so worketh in us as that it disposeth us unto working the means being decreed as well as the end 14. Other mens wills are in Gods keeping He the author and orderer of our troubles 15. Repentance breaks off sin and makes haste out of it 16. God heareth onely penitents Our persons accepted before our prayers A wicked man may pray a prayer of nature not of faith Two wills in prayer Ours and Gods when a wicked man prayes for mercy he prayes against Gods will when for grace against his own 17. When we pray for outward things our aimes must be spirituall The way to have all our other ends is to make God our chiefe end 18. Prayer the Key of obedience The principles of service are the fruits of prayer 19. Words Ammunition against Armes that way as prayer goes God goes 20. Sound conversion engageth Gods protection and yeeldeth comfort in all conditions of life Sermon VII Sect. 1. THe seal of the Prophets Doctrine Interrogation denying wishing demonstrating awakening 2. In spirituall things mentall knowledge seconded with practicall wisdome 3. The wayes of the Lord his providence his precepts 4. Few men wise to salvation 5. The weaker part more then the wiser The word a sweet savour to 〈…〉 singularity sinfull pious singularity necessary 6. 〈…〉 pondreth all Gods wayes Wisdome particular geneâ—all 7. Wicked mâ—n shape their own end and apply sinfull means by a sinfull wisdome unto it God only the last end of righteous men 8. All wisdome is for obtaining of good avoiding of evill The excellency of every thing in Beauty Vse 9. Wisdome of Angels conversant about the Word Scripture the best Counsellor The plenitude thereof The pernicious influence of corrupt doctrines upon the present state of the Church 10. Twofold knowledge of judgements and blessings 11. The rectitude of Gods wayes in their equity and reason ablenesse their perfect harmony their directnesse to their end their conformity to the will of God their plainnesse and perspicuity 12. We are apt to pick quarrels at the Word 13. Wicked men set up their wills against Gods and invent distinctions to reconcile Gods will to theirs 14. Ministers may not stamp Gods mark on doctrines of humane invention nor superinduce any thing upon the Scripture People have a judgement of discretion to try the spirit 15. Obedience the end of the Ministry Ordinances not obeyed ripen and increase sin and hasten judgements 16. None but righteous men will obey the Word Every wicked man doth in some thing or other gainsay the truth 17. The right wayes of the Lord are unto wicked men matter of scandall 18. They stumble at the profoundnesse of the Word as being above reason 19. At the the strictnesse of it as being against their peruliar lust 20. At To the seraching power and simplicity of the Gospell 21. At impossibility of fulfilling the law which is but accidentall To ergenerate men the Law is Evangelically possible Wicked men hardened willingly as well as judicially 22. At the grace of the word by presumption at the threatnings and judgements of it by stubbornnesse 23. Wicked men stumble at the word not only unto scandall but unto ruine The First SERMON UPON HOSEA Chap. 14. Vers. 1 2. HOSEA 14.1 2. O Israel return unto the Lord thy God 〈…〉 hast fallen by thine iniquity Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously or give good so will we render the 〈◊〉 of our lips THe blessing of Ephraim was according to his name Fruitfulness The fruitfulness of the Earth a bough by a well and the fruitfulness of the womb and of the brests Gen. 49.22.25 Deut. 2â— 1â— 17. Contrary unto which two blessings 〈…〉 in our Prophet two Iudgments threatned against him for his sins chap. 13 15 16. Though he be fruitful amongst his brethren an East wind shall come the wind of the Lord shall come up from the Wilderness and his spring shall become dry and his fountain shall be dryed up he shall spoil the treasure of all pleasant vessels Samaria shall become desolate for she hath rebelled against her God they shal fall by the Sword their Infants shal be dashed in pieces and their women with child shall be ript up And throughout the whole Prophecy if you read and observe it you will find the Judgments of God against Ephraim to be expressed by weeds emptiness barrenness dryness of roots of fruits of branches of springs and by a curse upon their Children as on the other side the blessing here in this Chapter renewed unto Ephraim repenting are all expressed by Metaphors of fruitfulness ver 5 6 7 〈…〉 two woful Iudgments against the fruitfulness of their springs and the fruitfulness of their wombs by the desolations of a bloody sword our Prophet taketh occasion once more for all to awaken and drive them to a timely repentance that so they may recover the blessing of their name Ephraim may be Ephraim again a plentiful a fruitful a flourishing people That when Gods Iudgments are in the earth they would then at least set themselves to learn righteousness that they may wash their feet in the blood of the wicked Of all Nations under Heaven this Land of ours hath had the blessing of Ephraim upon it fruitfulness of the Earth abundaâ—â—e of plenty fruitfulness of the womb abundance of people But our misery is that the abundance of our sins hath mightily outvied the abundance both of our plenty and of our people sins too too paralel to those of Ephraim if you will but read this Prophet and compare the behaviours of this Nation with him And this parity of sins hath no doubt called upon God for a parity of judgments It is but a very little while since the Lord seemed to call for a North-wind as he doth here for an East-wind two Armies there met ready to look one another in the Face but his heart turned his repentings were kindled he would not give up Ephraim then He seems once more to be drawing of a Sword and having in vain hewed us by his Prophets as he complains chap. 6.5 to try whether hewing us by his Iudgments will work upon us So that now thouâ—â— I must read my Text O Israel yet I must apply it O England Return unto the Lord thy God for thou hast fallen by thine iniquity Take with you words c. The whole Context containeth two general parts An Invitation unto Repentance Vers. 1. And an Institution how to perform it in the two verses following Before we come to the particulars of the Invitation let us first briefly observe That in the midst of Iudgments
leaven that defile our Passeovers and urge God to passe away and depart from us these the obstructions between his sacred Majesty and you and between both and the happinesse of the Kingdome Think seriously what wayes may be most effectual to purge out this leaven out of the Land The principall sacrificing knife which kils and mortifies sin is the Word of God and the knowledge of it It would have been a great unhappinesse to the Common-wealth of Learning if Caliguâ—a 〈◊〉 as he endevoured deprived the world of the writings of Homer Virgil and Livy But O! what an Aegyptian calamity is it to have in this Sun-shine of the Gospel thousands of persons and families as I doubt not but upon inquirie it would appear without the writings of the Prophets and Apostles A Christian souldier without his sword a Christian builder without his rule and square a Christian calling without the instruments and ballances of the Sanctuary belonging to it O therefore that every Parish had an indowment â—it for a learned laborious and worthy Pastor and Pastors worthy of such endowments that provision were made that every family might have a Bible in it and if by Law it might possibly be procured the exercises of Religion therewithall this would be the surest Magazine to secure the happinesse of a Kingdome that all reproachfull titles which the devill useth as scarcrows and whiâ—lers to keep back company from pressing in upon Christs Kingdome were by Law proscribed That scandalous sins were by the awfulnesse and severity of Discipline more blasted and brought to shame That the Lords house were more frequented and his day more sanctified and his Ordinances more reverenced and his Ministers which teach the good knowledge of the Lord more encouraged then ever heretofore In one word that all the severall fountains of the Common-wealth were settled in a sound and flourishing constitution That in every place we might see Piety the Elme to every other Vine the supporter to every other profession Learning adorned with Piety and Law administred with Piety and Counsels managed with Piety and Trade regulated with Pietie and the Plow followed with Pietie That when Ministers fight against sin with the sword of Gods Word you who are the Nobles and Gentry of the Land would second them and frown upon it too a frown of yours may sometimes do as much service to Christ as a Sermon of ours And he cannot but take it very unkindly from you if you will not bestow your countenance on him who bestowed his blood on you That you would let the strictnesse of your lives and the pietie of your examples put wickednes out of countenance and make it appear as indeed it is a base and a sordid thing If we would thus sadly set our selves against the sins of the Land no power no malice no policies should stand between us and Gods mercies Religion would flourish and peace would settle and trade would revive and the hearts of men would be re-united and the Church be as a City compacted and this Nation would continue to be as it hath been like the Garden of Eden a mirrour of prosperity and happinesse to other people and God would prevent us in the second part of our Petition with the blessing of goodnesse as soon as ever iniquity were removed he would do us good which is the second thing here directed to pray for Receive us graciously In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take good to wit to bestow upon us so Taking is sometimes used for Giving He received gifts for men so in the Psalm he gave gifts to men so in the Apostle and it is not improbable that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church Act. 2.23 The meaning then is Lord when thou hast pardoned weakned mortified sin go on with thy mercy and being in Christ graciously reconciled unto us give further evidence of thy Fatherly affection by bestowing portions upon us They shall not be cast away upon unthankfull persons we will render the Calves of our lips they shal not be bestowed upon those that need them not or that know where else to provide themselves It is true we have gone to the Assyrian we have taken our horses instead of our prayers and gone about to finde out good we have been so foolish as to think that the Idols which have been beholden to our hands for any shape that is in them could be instead of hands and of God unto us to help us in our need but now we know that men of high degree are but a lie that horses are but a vanity that an Idol is nothing and therefore can give nothing That power belongeth unto thee none else can do it That mercy belongeth unto thee none else will do it therefore since in thee only the fatherlesse find mercy be thou pleased to do us good We will consider the words first absolutely as a single prayer by themselves Secondly relatively in their connexion and with respect to the scope of the place From the former consideration we observe That all the good we have is from God he only must be sought unto for it we have none in our selves I know that in me that is in my flesh dwelleth no good Rom. 7.18 we can neither think nor speak nor do it And missing it in our selves it is all in vaine to seek for it in things below our selves They can provide for our back and belly and yet not that neither without God the root out of which the fruits of the earth do grow is above in heaven the Genealogy of Corn and Wine is resolved into God Hose 2.22 But if you go to your Lands or Houses or Teasuries for physick for a sick soul or a guilty conscience they will all return an Ignoramus to that enquiry salvation doth not grow in the furrows of the field neither are there in the earth to be found any Mines or harvests of Grace or Comfort In God alone is the fountain of life he that only is good he only doth good when we have wearied our selvs with having recourse to second causes here at last like the wandering Dove we must arrive for rest Many will say who will shew us any good Do thou lift up the light of thy countenance upon us Psal. 4.6 From him alone comes every go O gift Iam. 1.17 whether Temporall it is his blessing that maketh the creature able to comfort us The woman touched the hem of Christs garment but the vertue went not out of the garment but out of Christ Luk. 8.44 or whether Spirituall sanctified faculties sanctified habits sanctified motions glorious relations in Predestination Adoption and Christian Liberty excellent gifts heavenly comforts all and onely from him And that without change and alteration he doth not do
in this place under severall considerations for we may consider it I. Ut materiam pacti as the matter of a Covenant or compact which we promise to render unto God in acknowledgment of his great mercy in answering the prayers which we put up unto him for pardon and grace It is observable that most of those Psalmes wherein David imploreth helpe from God are closed with thanksgiving unto him as Psal. 7.17.13 6.56 12 13 57 7 10 c. David thus by an holy craft insinuating into Gods favour and driving a trade between earth heaven receiving and returning importing one commodity transporting another letting God know that his mercies shall not be lost that as he bestows the comforts of them upon him so he would returne the praises of them unto heaven again Those CounCountries that have rich staple commodities to exchange and return unto others have usually th freest and fullest trafick and resort of trade made unto them Now there is no such rich return from earth to heaven as praises This is indeed the onely tribute we can pay unto God to value and to celebrate his goodnesse towards us As in the fluxe and refluxe of the sea the water that in the one comes from the sea unto the shore doth in the other but run back into it self again so praises are as it were the returne of mercies into themselves or into that bosom and fountain of Gods love from whence they flowed And therefore the richer any heart is in praises the more speedy copious are the returnes of mercy unto it God hath so ordered the creatures amongst themselves that there is a kinde of naturall confederacy and mutuall negotiation amongst them each one receiving and returning deriving unto others drawing from others what serves most for the conservation of them all and every thing by various interchanges and vicissitudes flowing backe into the originall from whence it came thereby teaching the souls of men to maintain the like spirituall commerce confederacie with heaven to have all the passages between them and it open and unobstructed that the mercies which they receive from thence may not be kept under and imprisoned in unthankfulnesse but may have a free way in daily praises to return to their fountain again Thus Noah after his deliverance from the flood built an Altar on which to sacrifice the sacrifices of thanksgiving that aâ— his family by the Ark was preserved from perishing so the memory of so great a mercy might in like manner by the Altar be preserved too Gen. 8.20 So Abraham after a weary journey being comforted with Gods gracious appearing and manifestation of himself unto him built an Altar and called on the Name of the Lord Gen. 12.7 and after another journey out of Egypt was not forgetfull to returne unto that place againe Gen. 13.4 Gods presence drawing forth his praises as the returne of the Sun in a spring and summer causeth the earth to thrust forth her fruits and flowers that they may as it were meet do homage to the fountain of their beauty If Hezekiah may be delivered from death Isa. 38.20 If David from guilt Psal. 51.14 they promise to sing aloud of so great mercy and to take others into the consort I will teach transgressours thy way and we will sing upon the stringed instruments Guilt stops the mouth and makes it speechlesse Matth. 22.12 that it cannot answer for one of a thousand sins nor acknowledge one of a thousand mercies When Iacob begged Gods blessing on him in his journy he vowed a vow of obedience and thankfulnesse to the Lord seconding Gods promises of mercy with his promises of praise and answering all the parts thereof If God will be with me and keep me I will be his and he shall be mine If he single out me and my seed to set us up as marks for his Angels to descend unto with protection and mercy and will indeed give this Land to us and returne me unto my fathers house then this stone which I have set up for a pillar monument shall be Gods house for me and my seed to praise him in and accordingly we finde he built an Altar there and changed the name of that place calling it the House of God and God the God of Bethel And lastly if God indeed will not leave nor forsake me but will give so rich a land as this unto me I will surely return a homage back and of his own I will give the tenth unto him againe So punctuall is this holy man to restipulate for each distinct promise a distinct praise and to take the quality of his vows from the quality of Gods mercies Gen. 28. v. 20.22 compared with v. 13.15 Gen. 35.6.7.14 15. Lastly Ionah out of the belly of Hell cries unto God and voweth a vow unto him that he would sacrifice with the voice of thanksgiving and tell all ages that salvation is of the Lord Ionah 2.9 Thus we may consider praises as the matter of the Churches Covenant II. Ut fructum poenitentiae as a fruit of true repentance and deliverance from sin When sin is taken away when grace is obtained then indeed is a man in a right disposition to give praises unto God When we are brought out of a wildernesse into Canaan Deut 8.10 out of Babylon unto Sion Jer. 30.18.19 then saith the Prophet Out of them shall proceed thanksgiving and the voice of them that make merry c. When Israel had passed thorow the red Sea and saw the Egyptians dead on the shore the great type of our deliverance from sin death and Satan then they sing that triumphant Song Moses and the men singing the Song and Miriam and the women answering them and repeating over again the burden of the Song Sing to the Lord for he hath triumphed gloriously the Horse and his rider hath he thrown into the Sea Exod. 15.1.20.21 When a poore soule hath been with Ionah in the midst of the seas compassed with the floods closed in with the depths brought downe to the bottom of the mountaines wrapt about head and heart and all over with the weeds and locked up with the bars of sin and death when it hath felt the weight of a guilty conscience and been terrified with the fearful expectation of an approaching curse lying as it were at the pits brinke within the smoak of hell within the smell of that brimstone and scorchings of that unquenchable fire which is kindled for the divel and his angels and is then by a more bottomles unsearchable mercy brought unto dry land snatched as a brand out of the fire translated unto a glorious condition from a Law to a Gospel from a cuâ—se to a Crown from damnation to an inheritance from a slave to a Sonne then then onely never till then is that soul in a fit disposition to sing praises unto God when God hath forgiven all a mans iniquities and
when the night comes open again when the Sun returnes and shines upon them If God withdraw his favor and send a night of affliction they shut up themselves and their thoughts in silence but if he shine again and shed abroad the light and sense of his love upon them then their heart mouth is wide open towards heaven in lifting up praises unto him Hannah prayed silently so long as she was in bitternes of soul and of a sorrowfull spirit 1 Sam. 1 1â— 15. but as soon as God answered her prayers and filled her heart with joy in him presently her mouth was enlarged into a Song of thanksgiving Chap. 2.1 There is no phrase more usual in the Psalmes then to sing forth praises unto God it is not used without a speciall Emphasis For it is one thing to praise and another to Sing praises Psal. 146.2 This is to publish to declare to speak of abundantly to utter the memory of Gods great goodnesse that one generation may derive praises unto another as the Expressions are Psa. 145.4.7 And therefore we finde in the most solemn thanksgivings that the people of God were wont in great companies and with musicall instruments to sound forth the praises of God and to cause their joy to be heard afar off Neh. 12.27 31 43. Isai. 12.4 5 6. Ier. 31.7 This then is the force of the expression Lord when thou hast taken away iniquity and extended thy grace and favour to us we will not onely have thankfull hearts every man to praise thee by himselfe but we will have thankfull lips to shew forth thy praise we will stir up and encourage one another we will tell our children that the generations to come may know the mercy of our God This is a great part of the Communion of Saints to joyne together in Gods prayses There is a Communion of Sinners wherein they combine together to dishonour God and encourage one another in evil Psal. 64.5 Psal. 83.5.8 Prov. 1.10 11. Eve was no sooner caught her self but she became a kinde of Serpent to deceive and to catch her husband A Tempter hath no sooner made a Sinner but that Sinner will become a Tempter As therefore Gods Enemies hold communion to dishonour him so great reason there is that his servants should hold Communion to praise him and to animate and hearten one another unto duty as men that draw at an anchor and Souldiers that set upon a service use to do with mutual incouragements Isai. 2.3 Zach. 8.21 Mal. 3.16 The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer Exod. 30.23 24.25 to note unto us that those duties are sweetest which are made up in a Communion of Saints each one contributing his influence and furtherance unto them As in windes and rivers where many meet in one they are strongest and in Chaines and Jewels where many links and stones are joyned in one they are richest All good is diffusive like Leven in a lump like sap in a root it wil finde the way from the heart to every faculty of soul and body and from thence to the ears and hearts of others Every living creature was made with the seed of life in it to preserve it self by multiplying Gen. 1.1.11.12 And of all seeds that of the Spirit and the Word 1 Ioh. 3.9 1 Pet. 1.23 is most vigorous and in nothing so much as in glorifying God when the joy of the Lord which is our strength doth put it self forth to derive the praises of his Name and to call in others to the celebration of them From all which we learn 1. By what means amongst many others to try the truth of our conversion namely by the life and workings of true Thankfulnesse unto God for pardon of sin and accepting into favour Certainly when a man is converted himself his heart will be enlarged and his mouth will be filled with the praises of the Lord he will acquaint others what a good God he is turned unto If he have found Christ himself as Andrew and Philip and the woman of Samaria did he will presently report it to others and invite them to come and see Ioh. 1.41.46 Ioh. 4.29 If Zacheus be converted he receiveth Christ joyfully Luk. 19.6 If Matthew be converted he entertains him with a feast Luk. 5.29 If Cornelus be instructed in the knowledge of him he will call his kinsfolke and friends to partake of such a banquet Acts 10.24 If David be converted himself he wil endeavour that other sinners may be converted too Psa. 51.13 and will shew them what the Lord hath done for his soul. The turning of a sinner from evill to good is like the turning of a Bell from one side to another you cannot turn it but it will make a sound and report its own motion He that hath not a mouth open to report the glory of Gods mercy to his soul and to strengthen and edifie his brethren may justly question the truth of his own conversion In Aarons garments which were types of holinesse there were to be golden Bells and Pomegranates which if we may make any allegoricall application of it intimateth unto us That as a Holy life is fruitfull and active in the duties of spirituall obedience so it is loud and vocall in sounding forth the praises of God and thereby endeavouring to edifie the Church Gedeons Lamps and Pitchers were accompanied with Trumpets when God is pleased to put any light of grace into these earthen vessels of ouâ—s we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse And as that repentance is unsound which is not accompanied with thankfulnesse so that thankfulnesse is but empty and hypocriticall which doth not spring-out of sound repentance we use to say that the words of Fools are in labris nata borne in their lips but the words of wise men are E sulcâ—pectoris drawn up out of an inward judgement The Calves of the lips are no better then the Calves of the Stall in Gods account if they have not an heart in them Without this the promise here mad to God would be no other then that with which nurses deceive their little children when they promise them a gay golden new nothing Praise in the mouth without repentance in the heart is like a Sea-weed that grows without a root Like the powring of Balme and Spices upon a dead body which can never thorowly secure it from putrefaction Like a perfume about one sick of the plague whose sweet smell carries infection along with it It is not the mentioning of mercies but the improving of them unto piety which expresseth our thankfullnesse unto God Gods sets every blessing upon our score and expects an answer and returne suteable He compares Corazin and Bethsaida with Tyreâ—nd â—nd Sidon and if their lives be as bad as these their punishment shall be much heavier because the mercies they enjoyed