and pleasant So that we have here to consider 1. The favour and blessing that he promiseth to be as the dew to Israell 2. The excellency of it in divers particulars 3. The order wherein it is promised Before we come to the wordes themselves if we remember and read over the former part of the prophecie we shall find it full of terrible curses all opposite unto that here promised to shew Observ Wee can never be in so disconsolate a state but God can alter all That God hath a salve for all sores He hath a right hand as well as a left Blessings as well as Curses Mercie as well as Iustice which is more proper to his nature then that Therefore let Christian soules never be discouraged with their condition and state whatsoever it is Reason Eccles 7.14 For as there are many maladies so there are many remedies opposite to them as Salomon saith This is set over against that c. Jf there be a thousand kinds of ills there are many thousand kindes of remedies For Zach. 1 19 20 21. God is larger in his helpes then we can be in our diseases and distresses whatsoever they are therefore it is good to make this use of it Vse To be so conceited of God as may draw us neerer unto him upon all occasions Againe We see here how large the Spirit of God is in expressions of the particulars I will be as the dew unto Israell and hee shall grow as the Lilly and cast forth his rootes as Lebanon his branches shall spread and his beauty be large c. Whereunto tends all this largenesse of expression God doth it in mercy unto us who especially need it being in a distressed disconsolate estate Therefore they are not words wastfully spent we may marvaile sometimes in Isaiah and so in some other Prophets to see the same things in substance so often repeated though with variety of lively expressions as it is for the most part the manner of every Prophet Surely because it is usefull and profitable the people of God need it There is nor never was any man in a drouping sinking condition but he desires line upon line word upon word promise upon promise expression upon expression Object One would thinke is not a word of God sufficient Answ Yes for him but not for us we have doubting and drouping hearts and therefore God adds Sacraments and Seales not onely one Sacrament but two and in the Sacrament not onely Bread but Wine also to shew that Christ is all in all What large expressions are here thinks a prophane heart what needs this As if God knew us not better then we know our selves Whensoever thou art touched in conscience with the sence of thy sinnes and knowest how great how powerfull how Holy a God thou hast to deale with who can indure no impure thing thou wilt never find fault with his large expressions in his Word and Sacraments and with the variety of his promises when hee translates out of the booke of nature into his owne booke all expressions of excellent things to spread forth his mercy and love Is this needlesse No we need all he that made us redeemed us preserves us knowes us better then we our selves he who is infinite in wisedome and love takes this course And marke againe in the next place how the Holy Ghost fetcheth here this comfort from things that are most excellent in their kinde They shall grow as the Lillie that growes fairely and speedily And they shall take roote as Lebanon to shew that a Christian should be the excellentest in his kinde he compares him in his right temper and state to the most excellent things in nature To the Sunne to Lions Trees of Lebanon Cedars and Olive Trees for fruitfullnesse and all to shew that a Christian should not be an ordinary man All the excellencies of nature are little enough to set out the excellency of a Christian he must be an extraordinary singular man Saith Christ What singular thing doe yee He must not be a common man Therefore when God would raise his people he tells them they should not be common men but grow as Lillies be rooted as Trees fruitfull as Olives and pleasant beautifull as the goodly sweet-smelling trees of Libanus How gratiously doth God condescend unto us to teach us by outward things how to helpe our soules by our senses that when we see the growth fruitfulnesse and sweetnesse of other things we should call to mind what we should be and what God hath promised we shall be if we take this course and order formerly prescribed Indeed a wise Christian indowed with the Spirit of God extracts a quintessence out of every thing especially from those that God singles out to teach him his duty by when he lookes upon any plant fruite or tree that is pleasant delightfull and fruitfull it should put him in minde of his duty I will be as the dew te Israell c. These sweet promises in their order follow immediately upon this that God would freely love them and cease to be angry with them then he adds the fruits of his love to their soules and the effects of those fruits in many particulars whence first of all we observe Observ Gods love is a fruitfull love Wheresoever he loves he makes the things lovely we see things lovely and then we love them but God so loves us that in loving us he makes us lovely So saith God by the Prophet I have seene his wayes and will heale him I will lead him also and restore comforts unto him and to his mourners Ezek 16.2 3. Isa 5 7 18. And from this experience of the fruitfulnesse of Gods love the Church is brought in rejoycing Jsa 61.10 I will greatly rejoyce in the Lord my soule shall be joyfull in my God for hee hath cloathed mee with the garments of salvation hee hath covered mee with the robe of righteousnesse as a bridegroome decketh himselfe with ornaments and as a bride adorneth her selfe with her jewels Thus he makes us such as may be aimeable objects of his love that he may delight in Reason For his love is the love as of a gratious so of a powerfull God that can alter all things to us and us to all things he can bring us good out of every thing and doe us good at all times according to the Churches Prayer Doe good unto us Vse Wherefore seeing God can doe us good and since his love is not only a pardoning love to take away his anger but also so compleat and fruitfull a love so full of spirituall favours I will be as the dew unto Israell and hee shall grow up as the Lillie c. Let us stand more upon Gods love then we have formerly done and strive to have our hearts inflamed with love towards God againe As the Prophet David doth Psa 116 1. I love the Lord because hee hath heard my voice and
iniquity for take away this and all other mercies follow after because this onely is it which stops the current of Gods favours which remooved the current of his mercies run amaine As when the clouds are gone the Sun shines out So let our sinnes bee remooved and Gods favour immediately shines upon us Therefore first Take away all iniquity and then we shall see nothing but thy Fatherly face in Christ You see what the care of Gods children is to seeke mercy and favour in the first place as David Psal 51.1 Have mercy on me O Lord this he begs first of all whereas God had threatned other terrible judgements as that the sword should never depart from his house c. yet he neglects all as it were and begs onely for mercy to take away iniquity For a sinner is never in such a blessed condition as he should be in untill he prize and desire mercy above all because though we be in misery untill then with sinfull Ephraim Hos 7.14 wee howle upon our beds for corne and wine preferring earthly sensuall things before all But that soule and conscience which is acquainted with God and the odiousnesse of sin that soule God intends to speake peace unto in the end desires pardon of sinne and mercy above all for it knowes that God is goodnesse it selfe and that when the interposing clouds are vanished God cannot shew himselfe otherwise then in goodnesse grace and mercy Take away all iniquity Quest Before I goe further let me answer one Question Ought wee not to thinke of our former sinnes shall God take them away altogether out of the soule Answ O no! Take them away out of the conscience O Lord that it doe not accuse for them but not out of the memory it is good that sinne be remembred to humbleus to make us more thankfull pitifull and tender-hearted unto others to abase us and keepe us low all the daies of our life and to make us deale gently and mercifully with others being sensible of our owne frailties As they are naught in the conscience so they are good to the memory Therefore let us thinke often of this what the chiefe desire of our soules to God should be for mercy to have sinne taken away In all the Articles of our Creed that of cheefest comfort is That of Remission of sinnes Wherefore are all the other Articles of Christ his Birth Death and Crucifying but that hee might get the Church and that the priviledges thereof might be Forgivenesse of sinnes Resurrection of the Body and life everlasting but Forgivenesse of sinnes is in the first place Quest But may some say How shall I know whether or no my sinnes be forgiven 1. By something that goes before 2. By something which followes after Answ There is somewhat which goes before viz. 1. An humble and hearty Confession as 1 Ioh. 1.9 1. By an hmble confession if wee confesse our sinnes hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse therefore whether I feele it or not if I have heartily fully and freely confessed my sins are forgiven God in wisedome and mercy may suspend the feeling thereof for our humiliation and for being over-bold with Satans baites yet I ought to beleeve it for I make God a lier else if I confesse heartily and acknowledge my debt to thinke that he hath not cancel'd the bond 2. When we finde strength against it Mat. 9.2 6. Secondly sin is certainely pardoned when a man finds strength against it for where God forgives he gives strength withall as to the man whom he healed of the Palsie Thy sinnes are forgiven thee take up thy bed and walke When a man hath strength to returne to God to run the way of his Commandements and to go on in a Christian course his sinnes are forgiven because he hath a Spirit of faith to goe on and leade him forward still Those who find no strength of grace may question forgivenesse of sins for God where he takes away sin and pardons it as we see here in this Text after prayer made to take away iniquity he doth good to us 3. Some peace of conscience The third evidence is some peace of Conscience though not much perhaps yet so much as supports us from despaire as Rom. 5.1 Therfore being justified by faith we have peace with God through our Lord Iesus Christ that is being acquitted from our sinnes by faith wee have peace with God so much peace as makes us goe boldly to him so that one may know his bonds are cancel'd and his sins forgiven when with some boldnesse hee dare looke God in the face in Jesus Christ A Iudas an Achitophell a Saul because they are in the guilt of their sinnes cannot confesse comfortably and goe to God which when with some boldnesse we can doe it is a signe that peace is made for us 4. By love to God Againe where sin is pardoned our hearts will be much inlarged with love to God as Christ said to the woman Luke 7.47 Her sinnes which are many are forgiven her because she loved much Therefore when we finde our hearts inflamed with love to God we may know that God hath shined upon our soules in the the pardon of sin and proportionablie to our measure of love is our assurance of pardon therefore wee should labour for a greater measure thereof that our hearts may be the more inflamed in the love of God It is impossible that the soule should at all love God angry offended and unappeased nay such a soule wisheth that there were no God at all for the very thoughts thereof terrifie him Againe where sinne is forgiven 5. By mercifullnes to others it frames the soule suetably to be gentle mercifull and to pardon others for usually those who have peaceable consciences themselves are peaceable unto others and those who have forgivenesse of sins can also forgive others those who have found mercy have mercifull hearts shewing that they have found mercy with God And on the contrarie hee that is a cruell mercilesse man it is a signe that his heart was never warmed nor melted with the sense of Gods mercy in Christ Therefore as the Elect of God saith the Apostle put on bowells of compassion as you will make it good that you are the Elect of God members of Christ and Gods children Therefore Their miserable condition who have not forgivenesse of sinnes let us labour for the forgivenesse of our sinnes that God would remoove and subdue the power of them take them away and the judgements due to them or else wee are but miserable men though we enjoyed all the pleasures of the world which to a worldly man are but like the liberty of the Tower to a condemned Traitor who though hee have all wants supplied with all possible attendance yet when he thinkes of his estate it makes his heart cold dampes his courage and makes him
Reason 2 2. Because no creature can deserve any thing at Gods hands 1. Because by nature wee are all Gods enemies and therefore what can enemies deserve nothing but wrath and vengeance 2. If we have any graces they are the gift of God and therefore wee deserve nothing by them they being of his owne gift So saint Iames speakes Iam. 1.17 Every good gift and every perfect gift is from above and commeth downe from the Father of lights with whom is no variablenesse nor shadow of turning And Saint Paul saith That of him and through him and to him are all things Rom. 11.36 what should follow heereupon To whom be glory for ever Vse 1 This in the first place serves for reproofe of our adversaries of the Romish Church who say that God loves us for something foreseene in us which is good or for somewhat which in time wee would doe to deserve favour at his hands but both are false the cause of love is free from himselfe for when wee have done our best Luk. 17.10 yet saith the Holy Ghost wee are unprofitable servants Vse 2 Secondly It is for reproofe of Gods owne deare children who because they finde no deserving in themselves are therefore discouraged at the sight of their owne unworthinesse whereas quite contrary the sight of our owne unworthinesse should make us the more fit subjects for Christs free love which hath nothing to doe with them that stand upon deserving Many of Gods deare children are troubled with temptations doubts and feares of Gods love and favour towards them because they expect to finde it in the fruits of Grace and not in free Grace it selfe If wee would have any sound peace let us look for it in free Grace Therefore the blessed Apostle in the entrance of his salutations in his Epistles still joyneth Grace and then Peace to shew us that if wee looke for sound Peace wee can no where finde it but in Grace Wee would finde Peace in the Grace that is in us but it is labour in vaine for wee shall never finde it but in free Grace Vse 3 Hence wee may also bee comforted in the certainety of our salvation for that grace and love and favour whereby wee are saved is in God not in us Now whatsoever is in him is immutable and sure So saith the Apostle Neverthelesse the foundation of God standeth sure 2 Tim 2.19 having this seale the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity Where speaking of election which comes from the free love of God hee makes that a sure foundation to build on if there bee a reformation to depart from iniquity wee may be comfortably assured of our salvation And as it is with Election so is it with all the other fruits of God love Vocation Rom. 3.24 Joh. 13.1 Adoption Iustification and Perseverance the foundation of God fastly sealed in the way of holinesse stands good and sure in all Vse 4 This further teacheth us Thankfulnesse unto God who hath so freely loved us for if there were deserving on our part what place were left for thankfulnesse We know one who deserves nothing and hath small matters bestowed upon him at least will be thankfull for such favours But when one is so farre from deserving any thing that by the contrary hee deserveth all plagues and punishments hath yet many and aboundant mercies bestowed freely upon him this doth exceedingly provoke especially a generous spirit to a suitable thankfulnesse as much as may be Vse 5 And let it likewise breed Confidence in us to God in all our miseries both for pardon of sinne helpe in distresse and comfort in sorrowes because he loves us freely and did love us whilst we were enemies make therefore upon all occasions the Apostles use of it For if when wee were enemies wee were reconciled to God Rom. 5.10 by the death of his sonne much more being reconciled wee shall be saved by his life I will love them freely In the next place from hence we observe another point which necessarily followeth upon the former Observ That God did not then begin to love them when he said I will love them freely but to discover that love unto them which hee carried unto them from all eternity For instance hereof Saint Paul was beloved of God ere God manifested his love unto him as hee testifieth of himselfe that the discoverie of this free love was Gal. 1.15.16 when it pleased God who seperated me from my mothers wombe and called mee by his Grace to reveale his sonne in mee c. So Ephes 1.3 4. The Apostle blesseth God in his salutation unto them who had blessed them with all spirituall blessings in heavenly places in Christ But whence fetcheth hee the ground hereof According as he hath chosen us in him before the foundation of the world that we should be holy and unblameable before him in love Ephe. 1.4 Wee need not multiply places more to prove it our adversaries would faine seeme to cleere God onely in all and so shrowd their arguments under such needlesse pretences shift of all places name wee never so many with their strong heads distinctions and sophismes But God will one day give them no thankes for their labour the will of God how unequall soever in our eyes who cannot with our shallow conceits sound the depth of such misteries being ground enough to justifie all his actions whatsoever Wee will therefore come to some Reasons of the point Reason 1 Because Whatsoever is in God manifested in time is eternall and everlasting in him without beginning and ending for wh tsoever is in God is God 1 Joh. 4.8 Joh. 14.6 God is not loving but Love and he is not onely true but Truth it selfe hee is not wise onely but Wisdome it selfe And therefore his love discovered in time must needs bee from all eternity Reason 2 Secondly Jf God did then first begin to love us when he manifested his love unto us then there should be a change in God because hee should love them now that hee did not formerly love As wee see those who loved Paul after his Conversion loved him not before there was then a change in the Church in which case if God should so love hee should bee changeable and so be like unto man Reason 3 And then againe Christs Prayer Iohn 17. makes it cleere that the love of God beginneth not with the manifestation thereof for Christ there knowing all the Fathers secrets as comming out of the bosome of the Father intimates the contrary where he makes one end of his prayer for them to be Ioh. 17.23 That the world may know that thou hast loved them as thou hast loved me Now how he loved Christ is also shewed a little after For thou lovedst me before the foundation of the world Joh. 17.24 Therefore the Saints and Children of God are loved
with an everlasting former love not beginning at that instant discoverie thereof Vse 1 The Use heereof is first of all against those who measure Gods love and favour by their owne feeling because as God loved them before so hee loves them as well and as dearely still when he hideth his face from them as when hee suffered his loving kindnesse to shine most comfortably upon them Hee loved Christ as dearely when he hanged on the tree in torment of soule and body as hee did when he said This is my beloved sonne Mat. 3.17 in whom I am well pleased yea and when hee received him up into glory The Sunne shineth as cleerely in the darkest day as it doth in the brightest The difference is not in the Sunne but in some clouds which hinder the manifestation of the light thereof So God loveth us as well when he shineth not in the brightnesse of his countenance upon us as when he doth Iob 42.7 Iob was as much beloved of God in the middest of his miseries as he was afterwards when he came to enjoy the aboundance of his mercies I will love them freely c. The last Point which we gather from hence Observ as a speciall ground of comfort is this That this free love and favour of God is the cause of all other mercies and free favours whereby hee discovereth his love unto us 1. It is the cause of election Rom. 5.11 even so then as this present time also there is a remnant according to the election of grace So 2. For Vocation when the Apostle had shewed that the Ephesians were saved by Grace Ephe. 5.7 hee adds that in the ages to come hee might shew the exceeding riches of his grace In his kindnesse towards us through Christ Iesus hee afterwards sheweth when this grace began first to have being Ephe. 2.10 For wee are his workemanship created vnto good workes which God hath before ordained that wee should walke therein 3. Forgivenesse of sinnes In whom we have a redemption through his blood even the forgivenesse of sinns Ephe. 1.7 according to the riches of his grace So 4. For the grace of Love Wee love him 1 Joh. 4.19 because he loved us first 5. For Justification and Sanctification It is said that Christ hath loved us Rev. 1.5 why For he hath washed us from our sinnes in his owne blood and Saint Iohn saith He hath made us Kings and Priests unto God and his Father 1. Kings to fight against the world the flesh and the divell 2. Priests to teach instruct reprove and comfort our selves and others by the word of God and then to offer up the sacrifice of a broken heart in prayers and praises All comes from freedome of love 6. So every good Inclination comes hence For it is God which worketh in us Hos 5.14 Phil. 1.13 both to will and to doe of his good pleasure So 7. Every good Worke For we are his workemanship created in Christ Iesus unto good workes which he had before ordained that we should walke therein For by grace ye are saved saith he through faith Ephe. 2.8.10 So 8. For Eternall life the Apostle sheweth It is the gift of God Rom. 6.23 through Iesus Christ our Lord. This should teach us in the first place to bee humbled in that we are so miserable naughty servants doing so little worke nay nothing as we should yet should have so good wages 1 Cor. 4.7 Ephes 2.9 but God loves us freely c. It should rather humble us the more then puffe us up in pride in regard that there was nothing in us which might deserve any thing at Gods hand Vse 2 And hence also it followeth infallibly Ioh. 17.23 24. that if he loved us from everlasting with a free love in a sort as he loved Christ that therefore the effects of his love towards us shall never faile as the Apostle sheweth Rom. 11.29 The gifts and calling of God are without Repentance Faith and Repentance being fruits of his love wrought in us shall hold out therfore the weakenesse of these graces as they shall not hinder our salvation no more should they discourage us or hinder the comfort of our profession Because that Faith and Repentance which wee have is not any worke of ours but the worke of Gods free love in us therefore they shall bee continued and accepted For our Perseverance doth not stand in this that wee have strength in our selves to continue faithfull to God but because he out of his free love continueth faithfull to us and will never faile nor forsake them whom he hath once taken into his everlasting favour on whom hee hath set his everlasting free love as the Apostle speakes of Christ Who also shall confirme you unto the end 1 Cor. 1.8 9. that yee may be blamelesse in the day of our Lord Iesus Christ but upon what ground God is faithfull by whom wee were called unto the fellowship of his Sonne Iesus Christ our Lord. So that if any of the Elect should fall away God should be unfaithfull The case in Perseverance is not how faithfull wee are but how faithfull God is who guides us heere with his Counsell in all things Psal 73.24 and afterwards receiveth us into glory So in another place after the Apostle had prayed Now the very God of Peace Sanctifie you wholy 1 Thess 5.23 24. and I pray God your whole spirit and soule and body bee preserved blamelesse unto the comming of our Lord Iesus Christ What maketh he the ground of this his Prayer Faithfull is hee that calleth you who also will doe it Vse 3 If then wee would have God to manifest his free love to us let us strive to be obedient to his Commandements and stirre up our hearts by all meanes to love him who hath so freely loved us Quest Now how should we manifest our love to God Answ How to manifest our love to God First in loving his Word as Psal 19. Psal 119. Secondly in loving his people 1 Ioh. 5.1 2. Thirdly in longing for and loving his second comming Revel 22.20 Now followeth the Reason of the discoverie of this free love shewed now in time to them For mine Anger is turned away from him Here is the third Branch of Gods answer to their Petition Mine Anger is turned away from him which is included and implied in the former I will heale their backsliding how could hee doe this if he were Angrie No he saith I will love them freely which argues that his anger was appeased God knoweth that variety of words and expressions are all little enough to raise up and comfort a doubting wounded galled soule which when it is touched with a sense of sinne and of his displeasure cannot heare words enough of comfort This God knowes well enough and therefore hee adds expression upon expression I will heale their backsliding I will love them freely for
and will smell a sweet savour of rest as it is said of Noah after his comming out of the Arke for God delights in his owne graces which he admireth in us As hee said to the woeman of Canaan O woeman great is thy faith Mat 15.28 be it unto thee as thou wilt God as it were stands admiring his owne graces he is so delighted with the Faith Love Prayers and Patience of his children which is further excellently expressed in the Canticles Cant. 3.6 Who is this that commeth up out of the wildernesse like pillars of smoake perfumed with mirrh and frankincense and all the spices of the merchant Christ there is brought in admiring at his Church and Children conflicting through all the miseries and incumbrances of this world which hinder and oppose their journey to Heaven-wards wherein they thrust forth all the practise of their holy graces which smell like spices Then let us not envy God the Saints and holy people the sweetnesse of our graces but let our sent smell abroad to the content and comfort of all that they may delight in these graces that come from us in our Humility Patience Faith Love Sincerity and all these graces wherein we resemble Christ and shew forth his holy vertues therefore for our owne comfort and the delight of all and to assure our selves of Heaven and of the love of God whilst we live here let us labour to be fruitfull in our conversations and to cast forth a sent in regard of others which hath an attractive drawing force For when they see a holy fruitfull and gratious conversation it casts forth a sent and makes others like Religion Cant. 5. So God is glorified and Religion is adorned What greater ornament to Religion then to see a fruitfull gratious Christian who hath ability and a heart to doe good upon all occasions with an humble meeke peaceable spirit taught of God to be so for the good and love of others That a little gratious conversation is more winning then many words There must be Pomegranates with bells a sweet conversation with words a little wherof will doe more good to others then a great many words A good conversation is sweet and hath a kind of oratorie joyned with it Therefore if neither for God or Christ or others yet for our owne sakes and the reflection of that good sent upon our selves let us be fruitfull A man cannot grow in fruitfullnesse but hee must needs grow in comfort Peace and Joy Nothing cheereth and solaceth the heart of a Christian more then this the conscience that God honoureth him to be fruitfull to doe good and cast a sweet savor to draw others to good things This will comfort us upon our death-beds more then all other things Therefore in all these respects for love of God others and our selves which are delighted with the expressions of our graces let us labour to be fruitfull trees in Gods garden and to bring forth much fruite that we may send forth a sent like Lebanon Now who would not be in such an estate and condition as this as to have title to all these gratious promises for the dew of Grace to fall upon him To grow as Lillies in height and to spread as other plants doe to grow upwards and downewards to be rooted as Cedars and fruitfull as Vines The Spirit of God sets himselfe here to shew Spirituall things by Earthly comparisons to make us the more capable of them The misery of the contrary condition may well stirre us up to seeke after the forementioned For what a misery is it to have the curse of God upon ones soule to have it like the barren wildernesse void of all grace and comfort that may delight others or is spirituall savoury or savingly good So all these promises tend to incourage us to be in the condition of Gods Children that when we are in that estate we may comfort our selves and be able to claime our part portion and interest in these excellent promises Thus by Gods blessing we have passed over the particulars of Gods gratious promises to his Church and all that shall come under the Church all which should incourage us to goe to God and doe as the Church doth here take words to our selves and desire God to take away all iniquity and heale all our backeslidings and that we may renounce all vaine confidence as the Church doth here who is taught to trust horses no longer Ashur shall not save us And then let us as was said cleave unto the blessed promises that wee may improove them and make them our own every day more and more Therefore let us have in the eye of our soule the excellency of growth or else we shall not value these promises Let us consider what an excellent condition it is to grow flourish and be fruitfull having a due esteeme of all these promises before hand The excellency of a growing Christian Prov. 28.1 Doe but consider how excellent a Christian is that groweth above others what a majesty he hath in his carriage how undauntedly he walks in all oppositions whatsoever as a Lyon in his courses How he overlookes Hell Wrath Death Damnation and all What a sweet communion he enjoyeth with God in all the disconsolations that the world puts upon him He carrieth his Heaven in his heart and a Paradice within him which is planted with all graces whereas another man carrieth his Hell about him Wherefore let us take such courses to helpe our selves as the Church doth here trust in God and not in man or in the arme of flesh and be incouraged from all which hath beene said to have a good conceit of God to bee fruitfull and draw on others to goodnesse that God his Saints and Angells may be delighted with the sent of our graces and our selves comforted that we may rejoyce in our portion and lot that God hath dealt so gratiously to us and glory more that he has made us members of Christ and heires of Heaven then in any condition of this world O the incomparable excellent state of a Christian above all the glory of this world who not onely groweth but shall grow to heaven-wards still and as he hath begun to hate sinne shall hate it more and more God hath undertaken it shall be so Ephraim after all these sweet promises and dew of Grace shall say What have I any more to doe with Idols c. The prosecution whereof must be referred untill the next time The end of the ninth Sermon THE TENTH SERMON HOS 14.8 Ephraim shall say what have J any more to doe with Idols J have heard him and observed him J am like a greene firre tree from me is thy fruit found WEE have heard at severall times heretofore how God out of the largenesse of his goodnesse goeth beyond those desires which hee putteth into his peoples hearts They briefly intreat him to Doe good to them and to deale gratiously with
from God therefore I must serve him and serve him as he must be served in Spirit and Truth What makes a man reverence another Ioh. 4.24 I depend upon him without him J sinke will this make a man serve man and will it not make us serve God and serve him with feare what breeds an awfull feare this that if he withdraw his influence I fall into sinne despaire and discomfort so that the ground of all feare of God and service springing from this feare it is from hence that from him all my fruit all my grace and comfort is found therefore I must have grace to serve him as a God in feare For if the soule be not possest and seasoned with this heavenly doctrine that all comes from him then surely where is Gods service what becomes of it where is that adoration and magnifying of God in our hearts where 's that putting off our selves upon him in all condions Vse 4 Againe this inforceth another part of Gods spirituall and heavenly worship cleaving to God in our affections especially these two in our Faith and Love that as all comes from and by Christ Jesus so thereby we may draw from him the fruit of grace and comfort So that this spiritual cleaving and uniting of our soules to Christ it comes from this that I have all from him therefore I must cleave to him seeing whatsoever is spirituall holy and comfortable I must have from him Therefore if we would worship God in Spirit and Truth as we should doe and set him up in his due place in the soule let us labour to have our judgements sanctified in this that all comes from God If we were surely grounded in the Goodnesse Mercy and Riches of Gods grace and knew that all our fruit comes and is from him this would make us to conclude that therefore it is reason that we should worship him and depend upon him strictly As the Prophet speakes of Idols Ier. 10.5 that they can neither doe us good nor harme inforcing that they should not feare them so wee may say of all other things distinct from God they can neither doe good nor harme except God inable them Will you be slaves to men they cannot doe good nor harme but as God uses them whose creatures they are Therefore the worship of God is also founded hence that God does all good or harme if men doe it they doe it from him he gives them leave as it is said of Shimei 2 Sam. 16.10 God bid him raile on David If they doe us good they are his conduits whereby he deriveth good to us therefore all is from him we see then how all the true and hearty worship of God comes from this From mee is thy fruit found Vse 5 This should make us likewise as to worship God in spirit and in truth so to be resolute in good causes whatsoever come of it looke for a ground and then be resolute because all comes from God who will sand by us in his owne cause and quarrell But if I forsake this and that suppoâ—t I shall lay open my selfe to injuryes and wrongs Marke what the Spirit of God saith Ye that love the Lord hate that which is evill Psal â—9 10 But if I hate that which is evill Idols c. As Ephraim here doth I shall be despised and trampled upon No saith he God preserves the soules of his hee will be a shield and a buckler Psal 84. a Sunne and a shield and no good thing shall be wanting to them that leade a godly life God will be a Sunne for all good and a shield to keepe off all ill therefore let us be resolute in good causes Whence comes all shifting halting imperfect walking and inconstancie in the wayes of God but from this that men know not where to have men they are not grounded on this that whatsoever is fruitfull and good comes from God who will give whatsoever is fruitfull and good in depending upon him This made the three children in Daniell couragious they knew they should have fruit from God that is grace comfort and peace the best fruit of all And therefore know O King Dan. 3.18 that we will not worship thine Idoll nor fall downe before it So holy Hester being well grounded could say Hest 4.16 If I perish I perish I know the cause is good and if all helpe in the creature be remooved and taken away yet I shall have fruit in God Let us therefore carry this about us as a principle of holy life to know that our good is hid up in God and not in the creature so that if all helpe were taken away yet we have it immediately purer and better in the fountaine What if there were not a creature in the world to helpe me what if all were against me yet God may make all their powers and indeavours fruitfull There is such fruit from God that he can make the worst things which befalleth us fruitfull when he pleaseth there is a blessing in curses and crosses a good fruit in them who can doe him harme that God turneth the bitterest things he suffers to his good Let none be daunted in a good cause but goe on resolutly seeing God hath all in himselfe Was not Moses forty dayes without any earthly comfort on the mount Exod. 34.28 Mat. 4.2 and Christ also without naturall sustentation so long did not God give light without a Sunne in the first creation we are tyed to meanes but he is not We thinke if such friends and helps be taken away that then all is gone but what were they were not they meanes which God used at his good pleasure and cannot hee give comfort without them yes certainely the greatest comfort and grace is oft-times given immediately from God when he salutes the soule by his owne Spirit as he did Paul and Sylas in the dungeon who in the midst of discomfort Act. 16.25 had their spirit inlarged to sing hymnes at mid-night God reserving that comfort for that time Therefore seeing all comfort is from God and hee is not tyed to this or that meanes nay can blesse all contrary meanes is not this a ground of Resolution Vse 6 Therefore now make a Use of Comfort of it Of comfort seeing all fruit is from God who is in Covenant with his Children in Jesus Christ and who will improove all his attributes for their good his Wisdome Goodnesse Power and Mercy let them therefore take comfort to themselves that howsoever the world may take their friends from them Riches Liberty and what you will can they take God and fruit from them No From me is thy fruit found If they could take away the Spirit of God grace and comfort from us it were something but can they doe that no the worst they can doe is to send us to Heaven to the Fountaine of all grace and comfort so that in this world they cannot cast us
works the fruit of grace and comfort in us and afterwards rewards and crownes his owne fruite but we add imperfections and inventions of our owne and so marre or staine all but we deale with a gratious God in covenant who pitties us as a Father doth his children accepts and rewards what is his and pardons what is our owne Therefore let this much be effectuall for the guiding of our lives and comforting of us in a good course If we take ill courses we must looke for no fruit from God but fruits of his displeasure if we eate of the forbidden tree we shall eate and reape the fruits of our own waies bitter fruits for in this case Jesus Christ who is a sweet Saviour will be a Judge to us and he who is the Lambe of God will be angry so as we shall reape the fruit of his indignation In the Revelation Reve. 6.16 divers are brought in desiring the hils and mountaines to fall upon them to cover them from the presence of the Lamb. Let us not therefore turne a sweet Saviour to a rigorous Judge by adventuring upon courses wherein we cannot looke for fruit but let us commend our soules in well-doing unto him as unto a faithfull Creator and Redeemer 1 Pet. 4.19 And as it is Proverbs 3. Let us acknowledge him in all our wayes for it is good to acknowledge and looke to him that is looke to him for strength quickning successe grace and light to direct us acknowledge him in all our wayes and treasure up this comfort that all fruit is found from God If wee take good courses wee shall ever be fruitfull and have fruit from him out of his fulnesse for saith hee From mee is thy fruite found The end of the thirteenth Sermon THE FOVRTEENTH SERMON HOS 14.10 Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are equall the just shall walke in them but the transgressors shall fall therein THese wordes seale up the whole Prophecy for the Prophet immediately before prophecying of the captivity discovers to them at length their sinnes as we heard their Idolatry adding new Idols to their former Idols Baall to the Calves the Princes remooved the bounds old orders and lawes the Prophets they were fooles and did not see the judgements of God hanging over their heads and none of them all could see their gray-haires that is the signes of their owne ruine After which out of a Christian love care and conscience of his duty by direction of the Spirit of God hee prescribes an excellent way how they should carry themselves by returning to the Lord take words unto your selves renounce all false confidence in Ashur and all domesticke helps at home horses and the like and flye to God as your best Sanctuarie Then hee shewes what God will doe to them answer all the desires he had put into their hearts I will heale their Backeslidings and love them freely c. Now because these were great matters of great consequence to make them either happy in the observing them or miserable in neglecting them you see how he shuts up all in a most weighty close Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are equall c. Wherein the scope of the Prophet is to stirre up a holy regard of what hath beene spoken he would not have all lost for want of attention or application and therefore he here stirs them up to a holy use of all which stirring up is excellently and figuratively cloathed with an Epiphonemy or acclamation who is wise and he shall understand these things c. He doth not say let men understand these things but who is wise and who is prudent Let them consider of these things and then the Exhortation is back't with many Reasons 1. Jt is wisdome and prudence to regard these things that J have spoken who is wise and who is prudent 2. And then againe they are the wayes of God that are spoken off and they are straight and equall in themselves 3. And they leade to happinesse directly without winding and turning a man is sure to attaine his journeys end in them and if they will take example of those who onely are exemplary to them he tels them the Iust shall walke in them they shall not walke alone they shall have the company of a cloud of witnesses who prosper and walke on cheerefully in this way and attaine happinesse in the end 4. Then the last argument is taken from the contrary end of all them who cavill and snarle at Gods wayes and truth that thinke themselves witty to picke quarrels with somewhat in Gods booke as it is a common fashion now a dayes to have a divinity of mens owne Transgressors such as are opposite to Gods wayes they shall fall in these wayes that is they take offence at these wayes and so fall into sinne and by falling into sinne fall into misery till at last they fall into Hell which is the end of all quarrellers with divine truth they fall and dash themselves upon them and so eternally perish Now these are strong and forcible reasons to inforce care and attention of what hath been spoken it is Wisdome and Prudence and the wayes of the Lord here are streight and then all godly people walke in them and those that stumble at them are sure to perish and doe perish in them not that they are a cause of their perishing but by reason of the malice of men finding fault and picking quarrels with them they fall first into sinne and then into misery thus we have the scope of the words Who is wise and he shall understand these things First of all we must know that the Prophet here in this figurative speech makes a kinde of Exclamation who is wise he doth as it were secretly mourne at the Apostacy and fewnesse of those that be truely wise as if he had said I have given you many directions and shewed you what sinnes lead to destruction I have shewed what course yee are to take and the bountie of God to those that Returne but Who is Wise and Prudent to regard these things Jn the words therefore in regard of the speaker the Prophet we may observe this ere we come particularly to them the character of a holy mercifull gratious and wiseman that when he hath spoken things to excellent purpose he would not have those things lost but out of mercy and compassion mingled with a great deale of heavenly wisdome would have the best fruit of all he hath spoken Which was the custome of the men of God in the Scriptures the Spirit of God leading them to strike the naile home when they taught truths to lay the word close upon the conscience as much as they could What is the whole book of Deutrenomie as the word signifieth but a repeating of the former
God Doe good to us spirituall that needs no limitation because wee cannot more honour God then to depend upon him for all spirituall good things Thou art wiser and knowest what is good for us better then we our selves beggars ought to be no choosers therefore Doe good to us for the particulars wee leave them to thy wisedome O Beloved it is a happy and blessed priviledge to be under the conduct of so wise and All-sufficient a God who is good and as hee is good knowes best what is good for us We would have riches liberty and health I but it may bee it is not good for us Doe good to us Thou Lord knowest what is best doe in thine owne wisedome what is best Vse Which should teach us not to limit the Holy one of Israel in our desires of any outward thing whatsoever Especially desire forgivenesse and spirituall good things leaving the rest to his wise disposing Yet notwithstanding out of the sense of paine and griefe wee may pray either for the mitigation or remooving of a crosse if God bee so pleased because hee hath put in us selfe-love not sinnefull but love of preserving our nature therefore he permits us if it may stand with his good pleasure to desire the good of our outward man as Lord give us bodily health for we cannot else bee instruments of serving thee With reservation of Gods good pleasure wee may desire such and such things conditionally that when we see God will have it otherwise we rest contented sit downe quietly knowing that whatsoever health sicknesse or crosses hee sends it comes from his goodnesse and love and shall turne to our good at length if wee love God all shall worke for good Take away our iniquity and doe us good wee should make this petition for the Church and our selves pardon our sinnes and doe good to us to our persons to the state to the times wherein we live to the Church at home and abroad doe good to all How to know when blessings enjoyed come from Gods love Anâ— we may observe this from the order and know what good wee have it comes from God in love when it comes after forgivenesse of sinnes How then may wee take comfort of all the good things we have enjoyed having seene many good daies enjoyed many good blessings in health wealth good Magistracie Ministery Peace plenty and the like If all this goodnesse of God leade us to God and draw us neerer unto him after forgivenesse of sinnes grounded on the former evidences I spake of then they come in love But never let us thinke to have true comfort with a blessing or any good thing we enjoy till wee have assurance of Gods love and mercy in the forgivenesse of sinnes least God strip us naked of all the good things wee have and make us as naked as Dives in Hell who had not any thing that was good to refresh his body or soule So that all good things wee enjoy here without this will onely aggravate our condemnation Let us observe therefore how all our good things are joyned with spirituall good whether wee our selves are made better by them or not having our sinnes pardoned I beseech you let us renew our requests for forgivenesse of sinnes every day making our accounts even with God desiring grace to set our soules in a holy and sanctified frame with God that our selves may bee good our conversation good and that then he would doe good to us all other waies and sanctifie all other things This is the Method of Gods Spirit in setting us right onwards in our heavenly journey first to have forgivenesse of sins then sanctification to be better our selves and then to looke for peaceable and comfortable daies in this world if God see it good What can bee more Take away all iniquity and doe us good all manner of good Therefore since all good comes from God the first and chiefe good let us labour to have communion with him by all sanctified meanes that so hee may take away our ill and doe us every way good to our soules bodies conditions O what a blessed thing is it for a Christian to keepe a strict and neere communion with the fountaine of goodnesse who can doe more for us then all the world besides When we are sick on our death beds or when conscience is throughly awaked then to speake peace comfortably to us in this great extremitie is more worth then all this world Therefore let us labour to keepe communion with God that he may speake peace to our soules when nothing else can I beseech you therefore let us take heed how we breake or walke loosely with God seeing wee can have no further comfort of any good thing we enjoy then wee are carefull to keepe and maintaine our peace and communion with him at all times and when we run into arrerages with God then bee sure we lie not in sinne but say Take away all iniquity and doe good to us labouring to bee in such an estate as God may give us his holy Spirit both to make us good and sanctifie unto us all other good There bee good things which are are good of themselves and which make all other things good Thus by communion with God we our selves are made good and all other things likewise are made good to us all his waies being mercy and truth unto those who feare him Therefore resigne we our selves and all that we have unto his wisedome and disposing because oftimes there is good where wee imagine the worst of evills to be as it is sometimes good to have a veine opened Simile to be purged the Physitian thinkes so when yet the Patient impatient of Reasons issue thinkes not so But as the Physitian is wiser then the Patient to know what is best for him so God is wiser then man to know what is good for him who intends us no hurt when he purgeth us by affliction All our care therefore should be to annihilate our selves to come with empty poore soules to God Doe good to us In which case it is no matter what our ill bee if hee doe us good who hath both pardon and rich grace to remoove the evill of sinne and convey all grace unto us out of his rich Treasurie So will we render the calves of our lips Here is the Restipulation or promise they Returne backe againe to God for there is no friendship maintained without rendring when God hath entred into Covenant with us then there is a kinde of friendship knit up betwixt him and us he becomming our friend We must not therefore be like graves to swallow up all and returne nothing for then the inter-course betwixt God and us is cut off Therefore the same Spirit which teaches them to pray and to Take to them words teacheth them likewise to take unto them words of Praise that there may bee a Rendring according to Receiving without which we are worse then
third Sermon THE FOVRTH SERMON HOS 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands ye are our gods for in thee the Fatherlesse findeth mercy WE shewed you heretofore at large how the Spirit of God by the Prophet doth here dictate a forme of turning unto these Israelites Take unto you wordes and then teach them what they should returne backe againe Thanks So will wee render the Calves of our lips wherein they shew two things 1. That they have no great matters to render Oxen or Sheepe c. 2. They shew what is most pleasing unto God The Calves of our lips that is thankesgiving from a broken heart which as the Psalmist speakes pleaseth God better then a bullocke that hath hornes and hoofes But this is not enough the Holy Ghost therefore doth prescribe them together with Prayer and Thankesgiving Reformation Ashur shall not save us we will not ride upon Horses neither will we say any more to the workes of our hands ye are our gods for in thee the fatherlesse findeth mercy So that here you have Reformation joyned with Prayer and Praise Whence wee observed divers things That without Reformation our Prayers are abhominable That in Repentance there must be Reformation of our speciall sinne which here they doe Take this one thing more in the third place Observ which shall be added to the former In Reformation we must goe not onely to the outward delinquencies but to the spring of them which is some breach of the first Table The Roote of all sin whence The roote of all sinne is the deficiency of obedience to some command of the first Table when confidence is not pitched aright in God or when it is misapplyed and misfastened to the creature when the soule sets up somewhat for a stay and prop unto it which it should not doe this is a spirituall and a subtle sinne and must be repented of as here Ashur shall not save us c. It were good therefore for all those who seriously intend the worke of Repentance to take this course If the grosse fault be of the second Table take occasion of sorrow and mourning thence but when you have begunne there resolve and bring all to the breeding sinne of all which is the fastning of the soule falsly when it is not well fastened and bottomed in the root And therefore it was well done by Luther who in a Catechisme of his brings in the First Commandement into all the Commandements of the first and second Table Thou shalt have no other gods but me Therefore thou shalt sanctifie the Sabbath Honour thy Father and Mother shalt not take my Name in vaine shalt not Commit Adultery shalt not steale c. Because he that hath no god but that God in his heart will be sure to sanctifie the Sabbath Honour his Father and Mother not Commit Adultery nor steale And whence come all the breaches of the Second Table Hence that there is not the true feare and love of God in our hearts and it is just with God for their spirituall sinnes to give them up to carnall and grosse sinnes Therefore though the Israelites here had many grosse sinnes to repent of yet they goe to the spring head the breeding sinne of all false Confidence this is to deale throughly to goe to the core Ashur shall not save us wee will not ride upon Horses From whence in the third place they descend to the next branch of their sinne Idolatry Neither will we say any more to the workes of our hands ye are our gods All false confidence hath two objects for it is alwaies either 1. Out of Religion or 2. In Religion For the first all ill confidence and trust if it be out of Religion it is in the Creature either 1. Out of us or 2. In our selves Secondly if it be in Religion it is in a false god as here neither will wee say any more to the workes of our hands ye are our gods Observe hence in the first place Observ Man naturally is prone to Idolatry That men are naturally prone to Idolatry The story of the Bible and of all Ages sheweth how prone men are to Idolatry and will-worship and what miseries ensued thereupon Amongst other instances wee see how presently after that breach in the Kingdome of David and Salomon by Ieroboams setting up of two Calves how suddenly they fell to Idolatry so that after that there was not one good King amongst them all untill the nation was destroyed And so in the story of their Antiquities see how prone they were to Idolatry in the wildernesse Moses doth but goe up to the Mount and they fall to Idolatrie cause Aaron to make a Calfe and dance round about it The thing is so palpable that it need not be stood upon That mans nature is prone to Idolatry which will not raise up it selfe to God but fetch God to it selfe and conceive of him according to its false imaginations Now Idolatry is two waies committed in the false hollow and deceitfull heart of man either 1. By attributing to the creature that which is proper to God onely investing it with Gods Properties or 2. By worshipping the true God in a false manner So that in the first place What Idolatry is Idolatry is to invest the creature with Gods properties Goe to the highest creature Christs Humane nature wee have some bitter spirits Lutherans they call them Protestants who attribute to the humane nature of Christ that which onely is proper to God to be every where and therefore to be in the Sacrament You have some come neere them both in their opinion and in their bitternesse They will have a nescio quomodo Christ is there though they know not how but this is to make Christs humane nature a god to make an Idoll of it So prayers to Saints and Angels this makes Idols of them because it invests them with properties to know our hearts which hee must know unto whom wee pray And then it gives unto them that which is proper to God Worship and Prayer But we must call upon none but whom we must beleeve in and we must beleeve in none but God Therefore worshipping of Saints or Angels is Idolatry Secondly Idolatry is to worship the true God in a false manner to fixe his presence to that we should not fixe it to to annexe it to statues Images Crucifixes the picture of the Virgin Mary and the like Not to run into the common place of Idolatry but to come home unto our selves Quest Whether are the Papists Idolaters or not like unto these Israelites who say being converted neither will we say unto the workes of our hands ye are our gods Answ I answer yes as grosse as ever the Heathens were and worse The very Aegyptians they worshipped none for gods but those who were alive as a Papist himselfe saith though hee were
an honest Papist The Aegyptians worshipped living creatures but we are worse then they for we worship stocks and stones and a peece of bread in the Sacrament And to this purpose one of their Jesuites confesseth this and yeeldeth the question for granted That if there be not a Transubstantiation of the bread turned into the body and blood of Christ wee are worse Idolaters then these and these nations because we worship a peece of bread which is a dead thing But we assume according to the Scriptures The Judgement of our Church of Antiquity and of the Truth it selfe the bread is not Transubstantiated at least it is a doubtfull matter for if it be not the intention of the Priest it is not see here upon what hazard they put the soules of people Object But they have many shifts for themselves as among the rest this is one that they doe not worship the image but God or Christ before the Image Answ To which the answer is Popish shifts for worshipping of Images answered That the Fathers who wrote against the Heathens meet with this pretence The Pagans had this excuse we worship not this statue of Iupiter but Iupiter himselfe Thus they have no Allegation for themselves but the Heathen had the same which the Ancient Fathers confuted They are guilty of Idolatry in both the forenamed kindes For first They worship things that they should not as appeares by their Invocation of Saints vows to them their Temples Altars and the like full of their Images giving them honour due unto God And then They worship the true God in a false manner before their Images there is no kinde of Idolatry but they are grossely guilty of it Whereof let this be the Use Vse 1 First of all of Thankefullnesse that God hath brought us into Goshen into a Kingdome of light that we are borne in a time and place of knowledge of the true God wherein is the true worship of the true God It is a matter that wee cannot be too thankfull to God for Quest How shall wee shew our selves thankfull Answ In keeping fast the true worship of God we have and keeping out Idolatry in reviving lawes in that kinde if not making new What if there were liberty given for men to goe about the countrie to poyson people would wee endure such persons and not lay hold upon them so in that wee are freed from Jesuites who goe about to poyson the soules of Gods people let us shew our thankefullnesse for this and shun Idolatry of all sorts whatsoever Vse 2 Secondly see from hence that there can bee no tolleration of that Religion no more as was said then to suffer and tollerate poysoners as they said of Colloquintida in their pottage so there is death in the pot of Romish Religion 2 King 4.40 Therfore it were good to compell them to come in and serve the Lord their God as it is said good Iosiah compelled those in his time to serve the Lord 2 Chron. 34.33 so it were good such courses were taken to reforme and reclaime them As Saint Augustine said of himselfe in his time being a Donatist hee altered his judgement by force in which case it would be with them as with children who when they are young must be forced to schoole but afterwards they thanke them who forced them So it is in Religion though it cannot be forced yet such might afterwards blesse God for them who brought them to the meanes who insteed of their blindnesse trained them up in more knowledge by forcing them to use the meanes for which when God should open their eyes they might blesse God another day But this point of grosse Idolatry so largely handled in bookes is onely touched by the way that wee may hate Idolatry the more which could not be left out the words leading to say somewhat of it seeing how these Converts heere hate it and out of that hatred make this profession neither will we say any more to the workes of our hands ye are our gods c. But this is not all wee must know that there be other Idols then the Idols which wee make with our hands besides these Religious Idols there be Secular Idols in the world such as men set up to themselves in their own hearts Whatsoever takes up the heart most which they attribute more to then to God that is their Idoll their god A mans love a mans feare is his god If a man feare greatnesse rather then God that he had rather displease God then any great person they are his Idols for the time Pro. 29.25 The feare of man brings a snare saith the Wiseman and those who to get the favour of any in place sacrifice therefore their Credit Profession Religion and soules it is grosse Idolatry dangerous to the partie and dangerous to themselves It was the ruine of Herod to have that applause given him and taken by him Act. 12.22 The voice of God and not of man So for any to bee blowen up with flatterers that lift them up above their due measure it is an exceeding wrong to them prejudiceth their comfort and will proove ill in the conclusion indeed treason against their soules So there is a baser sort of Idolaters who sacrifice their credit and state whatsoever is good within them their whole powers to their base and filthy pleasures Thus man is degenerate since his fall that he makes that his god which is meaner then himselfe Man that was ordained for everlasting happinesse and Communion with God is now brought to place his happinesse and contentment in base pleasures Wheras it is with the soule of man for good or ill as it applies it selfe to that which is greater or meaner then it selfe If it apply it selfe to confidence and affiance in God then it is better for it is the happinesse of the soule to have Communion with the spring of goodnesse as David speakes It is good for me to draw neere to God Psal 73.28 c. when we suffer the soule to cleave in affiance to earthly things it growes in some measure to the nature of the things adhered to when wee love the world and earthly things wee are earthly Till the Spirit of God touch the soule as the loadstone doth the heavie iron drawing it up as it were it will cleave to the creature to baser things then it selfe and so makes the creature an Idoll which is the common Idolatry of these times Some make Favour as the ambitious person some their Pleasures as baser persons of meaner condition and some Riches every man as their temper and as their temptations are Now it is not enough to be found in Religion one way in the maine but we must bee sound every way without any touch of Idolatry In a speciall manner the Apostle calls the Covetous man an Idolater Ephes 5.5 because he makes his riches his Castle thinking to carrie any thing with his
crosse is Gods Anger and wrath this being remooved nothing hurts all crosses then are gentle milde tractable and medicinall when God hath once said For mine Anger is turned away from him After that 's gone whatsoever remaineth is good for us when we feele no Anger in it What is that which blowes the coles of Hell and makes Hell Hell but the Anger of God ceazing upon the conscience Isa 30.33 this kindles Tophet and sets it a fire like a river of Brimstone Therefore this is a wondrous sweet comfort and incouragement when he saith For mine Anger is turned away from him Whence in the next place wee may observe Observ That God will turne away his Anger upon Repentance When there is this course taken formerly mentioned to turne unto the Lord to sue for pardon to vow Reformation Ashur shall not save us and a through reformation of the particular sinne and when there is wrought in the heart faith to rely on Gods mercy as the Father of the Fatherlesse in whom they finde mercy then Gods Anger is turned away God upon Repentance will turne away his Anger The point is cleere wee see when the Lord hath threatned many grievous judgements and plagues for for sinne one upon the neck of another denounced with all variety of expressions in the most terrible manner yet after all that thundering Deut. 28. 29. It followes And it shall come to passe when all these things are come upon thee Deut 30.1 2 3 the Blessings and the Curses which I have set before thee and thou shalt call them to minde among all the nations whether the Lord thy God hath driven thee and shalt returne unto the Lord thy God c. That then the Lord thy God will turne thy Captivity and have compassion upon thee c. After Repentance you see the promise comes presently after not that the one is the meritorious cause of the other but there is an order of things God will have the one come with the other where there is not sence of sinne and humiliation and thence prayer to God for pardon with reformation and trusting in his Mercy there the anger of God abides still But where these are His anger is turned away God hath established his order that the one of these must still follow the other Another excellent place to the fore-named wee have in the Chronicles If my people that are called by my Name 2 Chro. 7.14 shall humble themselves and pray as they did here in this Chapter Take words vnto your selves and seeke my face and turne from their wicked wayes As they did here Ashur shall not save us we will not ride upon horses c. We will no more rely on the barren false helps of forraine strength what then I will heare from Heaven and will forgive their sinne and will heale their land Here is the promise whereof this text is a proofe so in all the Prophets there is a multiplication of the like instances and promises which wee will not stand upon now as not being controversiall It is Gods name so to doe as wee may see in that well-knowne place of Exodus Iehovah Iehovah God Mercifull and Gratious Long suffering and aboundant in goodnesse and Truth Exo. 34.6.7 keeping mercy for thousands forgiving iniquity and transgression and sinne c. And so it is said At what time so ever a sinner repents himselfe of his sinnes from the bottome of his heart I will put all his sinnes out of my remembrance saith the Lord God The Scripture is plentifull in nothing more especially it is the burthen of EZe 18 and .33 forgivenesse of sinnes and remoovall of wrath upon repentance And for Examples see one for all the rest let the greater include the lesser Manasseth was a greater sinner then any of us all can bee because hee was inabled with a greater authority to doe mischeefe all which no private man or ordinarie great man is capable of not having the like power which he exercised to the full in all manner of cruelty joyned with other grosse and deadly sinnes and yet the Scripture shewes 2 Chr. 33.12.13 that upon his humiliation and praying hee found mercie God turned away his anger That of the Prodigall is a parable also fitted for this purpose who had no sooner a Resolution to returne to his Father Filius timet convitium Luk. 15. c. The sonne feares chiding the father provides a banquet So God doth transcend our thoughts in that kinde wee can no sooner humble ourselves to pray to him heartily resolving to amend our wayes and come to him but hee layes his anger a side to entertaine tearmes of love and friendship with us As wee see in David who was a good man Psa 32.3 4. though he slubbered over the matter of Repentance all which while Gods hand was so heavie upon him that his moysture was turned into the drought of Summer hee roaring all the day long But when once hee dealt throughly in the businesse and resolved I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sinne Let our humiliation be reall and through with prayer for pardon and purpose to reforme and presently God will shew mercy Reason The Reason is cleere Because it is his Nature so to doe his Nature is more inclined to mercy then anger For him to be angrie it is still upon supposition of our sinnes But to be mercifull and gratious it alwayes proceedes from his owne bowels whether wee be sinners or not without all supposition God is still mercifull unto whom he will shew mercy Who is a God like unto thee saith the Prophet that pardoneth iniquity Micah 7.18 and passeth by the transgression of the remnant of his heritage hee retaineth not his anger for ever because he delighteth in mercy Things naturall come easily without paine as beames from the Sunne water from the Spring and as heate from fire all which come easily because they are naturall So mercy and love from God come easily and willingly it is his nature to bee gratious and mercifull Though we be sinners If wee take this course heere as the Church doth to pray and be humbled then it will follow Mine anger is turned away from him The Vse is Vse First to observe Gods Truth in the performance of his gratious promise who as he makes gratious promises to us so he makes them good His Promise is if wee confesse our sinnes hee will forgive them and be mercifull Pro 28.13 so heere he sayes mine Anger is turned away As they confesse so hee is mercifull to forgive them It is good to observe the experiments of Gods truth Every word of God is a shield Pro. 30.5 that is wee may take it as a shield It is an experimentall truth whereby we may arme our soules This is an experimentall truth that when wee are humbled for our sinnes God hee will bee
good 1. To know Gods free grace First labour to know God and his free Grace in Jesus Christ 2 Pet 3.18 Grow in Grace and in the knowledge of our Lord Iesus Christ they goe both together the more we grow in the knowledge of our Lord Jesus Christ and of the Grace of God in him the more grace and rootednesse wee shall have For that which the soule doth cleerely apprehend it fastens upon in that measure it apprehendeth it Cleerenesse in the understanding breeds earnestnesse in the affections and fastnesse too So the more wee grow in knowledg the more we roote our selves in that we know And therefore the Apostle prayes for the Ephesians that they might have the Spirit of Revelation c. That they might know the height breadth depth and length of Gods love that passeth knowledge Ephes 3.14 For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole family of Heaven and Earth is named that he would grant you according to the riches of his Glory to bee strengthened by his Spirit in the inner-man that Christ may dwell in your hearts by faith that ye being rooted and grounded in love in the sense of Gods love to us and so of our love to him againe for we are not rooted in love to God till we be rooted in the sense of Gods love to us that you may bee able to comprehend with all Saints the height and breadth c. 1. Labour to know the Promises And withall labour to know the gratious Promises of Christ for we are knit to him by vertue of his word and Promises which like himselfe are Yea and Amen JEHOVAH yesterday to day the same for ever 2 Cor. 1.20 So al his Promises made in him they are Yea and Amen in themselves firme and firme to us in him They are Yea and Amen that is they are made and performed in Christ in whom they are sure to be performed and thereupon they are firme too God made them who is JEHOVAH and they are made in Christ that is JEHOVAH So God the Father JEHOVAH he promiseth and he makes them good in Christ JEHOVAH who is unchangeable But this is not enough 3. Our hearts must be stablished on that which is firme wee must labour to have our hearts stablished that they may rely firmely on that which is firme For if a thing be never so firme except we rely firmely on it there is no stability or strength from it Now when there is strength in the thing and strength in the soule that strength is impregnable and unconquerable strength In Christ they are Yea and Amen in whom he stablisheth us annoints us seales us and gives us the earnest of the Spirit in our hearts How doth God stablish us upon the Promises How God doth stablish us The rest which followeth is an explication of this when he gives us the earnest of the Spirit and seales us to be his in token he meanes to make good the bargaine then we are established But we are never firmely established till we get the assurance of salvation Then as the Promises are Yea and Amen in themselves so we are stablished upon them when we are sealed and have the earnest of the Spirit Let us labour therefore to grow in the knowledge of Gods love in Christ to know the height breadth depth and length of it and to grow in all the gratious Promises which are made in Christ who is Amen himselfe as his Promises are and then when we are sealed and annointed by the Spirit we shall be so stablished that nothing shall moove us Therefore let us use all meanes for the establishing of growth in us the Word and Sacraments especially For as Baptisme admits us into the house of God so by the Sacrament of the Lords Supper the blessed food of the soule wee are strengthened In the use of these meanes let us make suite unto God to make good his gratious Promise unto us that wee shall grow as Lillies and take roote as the Cedars in Lebanon Let us know that we ought every day to labour to be more and more rooted do we know what times may befall us We have need to grow every day to grow upward and in breadth and in depth If wee considered what times we may live to it should force us to grow every way especially in humility that roote and mother or graces to grow downeward in that to grow in knowledge and faith untill wee be filled with the fullnesse of God Object A poore Christian ofttimes makes this Objection O I doe not grow therefore I feare my state I am oft shaken therefore this Promise is not fulfilled to me Answ To this I answer Christians may be deceived for they doe grow ofttimes in firmenesse strength and stability though they doe not spread out they may grow in refinednesse that that which comes from them may bee more pure and lesse mixed with naturall corruption Pride Selfe-love and the like This is a temptation that old men are subject too especially in whom the heate of nature decayes who thinke withall that grace decayes But it is not so for ofttimes when grace is carried with the heate of nature it makes a greater shew being helpt by nature The demonstration but not the truth of grace is thus helpt Therfore this clause of the Promise is made good in old Christians they are every day more and more rooted firme stable and judicious and more able in those graces which belong to their place and condition Therefore they should not be discouraged though they be not carried with the streame and tide of nature help'd with that vigour that sometime was in them They grow in judiciousnesse mortifiednesse in heavenly-mindednesse and in ability to give good counsell to others This is well for we grow not in grace one way but divers waies not onely when wee grow in outward demonstration and in many fruits and actions but when wee grow in refinednesse and judiciousnesse as was said then wee are said to grow likewise Yet notwithstanding it should be the indeavour of all to grow what they can in grace when if they grow not so fast as others let them know that there are severall ages in Christ A young Christian cannot be so planted and so deepely rooted as another that is of a greater standing This should not discourage any seeing there are babes in Christ as well as strong men Therefore where there is truth of heart with indeavour to grow better and better and to use all meanes let no man be discouraged Remember alway this for a truth that we may grow and we ought to grow and the children of God ordinarily have growne more and more both in fruitfullnesse and stedfastnesse every way but not with a like growth in measure or time Therefore labour to make use of these Promises and not to favour our selves in an ungrowing
God in the hearts of his children is sweet God laies to heart the voice of his children And as it is true of God so is it of Gods people they are delighted with the savour of those things that come from other of Gods people For they have graces in them and therewith the Spirit of God which is as fire to set a worke all those graces in them For it is the narure of fire where it incounters with sweet things to kindle them and make them smell more fragrant and sweet So a Spirit of love makes all sweet and pleasing whatsoever in the children of God it puts a gracefullnesse upon their words making their reproofes admonitions comforts and whatsoever comes from them to have a delightfullnesse in them because all is done in love and comes from the Spirit of God which carrieth a sweetnesse in it to all those endowed with the same Spirit Vse 1 Let this be an incouragement to be in love with the state of Gods children that so our workes and whatsoever comes from us as farre as it is spirituall may bee acceptable unto God and to the Church while we are living nay when we are dead The very workes of holy men when they are dead are as a box of oyntment as the oyntment of the Apothecary as the wise-man sayes of Iosiah whose very name was like the oyntment of the Apothecarie So the name of those who have stood out for good and have beene good in their times it carries a sweetnesse with it when they are gone The Church of God riseth out of the ashes of the Martyrs which hitherto smels sweet and puts life in those who come after so pretious are they both dead and alive Vse 2 And then let it be an incouragement to be led by Gods Spirit and planted in Gods house and to be fruitfull in our places that so we may delight God and man and when we are gone leave a good sent behind us Good men as it were with their good sent they leave behinde them perfume the times which are the better for them dead and alive What a sweet savour hath Paul left behind him by his writings to the Church even to the end of the world what fragrancie of delightfull smels have the holy ancient Fathers and Martyrs left behinde them Mat. 26. a good man should be like the box of oyntment spoken of in the Gospell which when it was opened the whole house was filled with the sweetnesse thereof so a good man should labour to bee full of sweetnesse willingnesse and abilities to doe good all kindled by a Spirit of love in him that when he is opened all should bee pleasing and delightfull that commeth from him Christ never opened his mouth but good came from him and the Heavens never opened in vaine therefore in opening of our mouthes we should labour to fill the places where we are with a good savour O how contrary is this to the condition of many what comes from them filthy speeches and oaths nay that which should be their shame they glory in Wee see it is the glory of a tree to be fruitfull and to cast forth a good savour like the trees of Lebanon What vile spirits then are such men led withall who delight to offend God and man by their impious speeches who yet are so bold as to shew their faces to out-dare others that are better then themselves such are contrary to all Gods senses The Scripture condescends so farre to our capacitie as to attribute senses unto God of feeling smelling and touching c. So God is said to looke upon his children with delight and to heare their prayers Cant. 2.14 Let me heare thy voice c. And he tastes the fruit that comes from them So on the contrary all his senses are annoyed with wicked men and vile persons who are abhominable to God as the Scripture speakes As a man that goes by a stinking dung-hill stops his nose and cannot endure the sent So the blasphemous breath of gracelesse persons it is abhominable to God as it were God cannot endure such an odious smell Hab. 1.13 and for his eyes he cannot endure iniquity to looke upon the wicked and for his eares their prayers are abhominable how abhominable then are their persons whence those prayers proceed they have proud hearts hating God and man wherefore praying out of necessity not love to him they are abhominable And so for feeling Isa 1.11 your sacrifices are a burthen unto me I cannot beare them Amos. 2.13 and the Prophet complaineth that God was burthened and loaded under their sinnes as a cart pressed till it be readie to breake under the sheaves All his senses are offended with wicked men This hardned wretches thinke not off that whilst God fils their bellies with good things goe on in security but the time will come when they shall know the truth of these things what it is to leade an odious abhominable life contrary to God and all good men Hence we see what wee should bee that wee may give a sweet sent His smell shall be as Lebanon Wicked men know this very well that the lives speeches and courses of good men for the most part are fruitfull beyond theirs therefore what they can they labour to cast aspersions upon them that they may not smell so sweet so crying downe those who are better then themselves that they may be the lesse ill thought of and setting a price upon all things in themselves and their companions Take me a knot of cursed companions and they are the onely stout the onely wise and learned men all learning it must live and die with them and all other men though incomparable beyond them in abilities in grace in fruitfulnesse to doe good they are no body and this pollicie the Divell teacheth them But this will not serve the turne for God both in life and after death will raise up the esteeme of such who have beene fruitfull Pro. 10.7 when The memorie of the wicked shall rot and not be mentioned without a kinde of loathing Therefore let no man trust to this foolish policie to cry downe all others that are better then themselves thinking thereby themselves shall be better esteemed This will not doe for as all other things so our good name is at Gods disposing It is not in the world to take away the good name or acceptance of good people for they shall have the in spight of world a place in the hearts of Gods people who are best able to judge The next thing promised is They that dwell under his shadow shall returne The Holy Ghost it seemes cannot expresse in words and comparisons enough the excellent condition of the Church and of the Children of God when they are once brought into the state of Grace The former words concerne the excellencie of the Children of God in themselves and these the fruitfullnesse and goodnesse of them that
or backeward for affections are planted in the soule answerable to things aimed at by it For as in the nature of things there be good and bad delightfull and hatefull hurting or pleasing so answerably God hath framed the soule to the nature of things That the soule hath affections suitable to the things it aimeth at For good things God hath planted affections in us to joyne claspe imbrace them and welcome them as Love Joy Delight and such like And for evill things he hath planted affections to avoid them That Religion is especially in the affections as indignation hatred and the like Indeed Religion is mainely in the affections whereof there is excellent use take away them and take away all Religion whatsoever A man were it not for his affections is like Mare mortuum the dead sea that never stirreth Therefore it is but a doting idle conceit of these rigid men that take away affections much like the follie of them who because they have beene drunke with wine doe therefore cut up all the vines But the way were to moderate the excesse not to cut up the vines So for the affections wee must not roote them up or cut them downe but order them aright For what doth the first Commandent require Thou shalt have no other gods but mee But a right ordering of all the affections of the soule Ioy delight trust and feare and the whole frame of them to be carried to God For the inward worship of God is nothing else but the excellent working of these affections sutably to the Law with the detestation of the contrary It is not knowledge that makes a man a good man but the affections the Divell and wicked spirits know much but they have no love joy or delight in them Therefore we must value our selves and things as we are in our will and affections for so God valueth us and we should value others thereby This well done would bring us a wondrous deale of comfort and stop our too much and rigid judging and censuring of others Ephraim shall say what have I any more to doe with Idols Now in particular we see here that Ephraim not onely leaveth Idols but there is planted in him a sound indignation against them whence we may learne Observ That it is not enough to leave sinne but we must loath sinne also A notable place to this purpose we have in the Prophecie of Isaiah what they should doe after their conversion in the case of hatred to Idolatry Isa 30.22 Yee shall defile also the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence There is a hatred and a strong loathing indignttion against sinne when it is discovered in the pollution and vilenesse thereof which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it It is not enough to leave sin for some by ends as feare of punishment shame and the like but we must loath it also The Prophet David when he professeth his love to the law Psal 119.163 how prooveth he it I hate and abhorre lying Psal 13â— 21 And so againe Doe not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I account them mine enemies Here is hatred and perfect hatred with abhomination Reason 1 The Reason is because God is a Spirit and lookes to the bent of our spirits seeing what we love and what we hate Iohn 4.24 therfore the strength of this consideration draweth the soule to hate and love with God as hee hates and loves and as much as may be to hate sinne as he doth Reason 2 And then againe he requireth our heart especially My sonne give me thy heart Give me thy love in that which is good and hate that which is ill What ill we leave we must hate first and what good we doe we must first love or else we shall never doe either of them acceptably to purpose What the heart doth not is not done in Religion if it hath no hand in the avoiding of ill it is not avoided if it have no hand in the doing of good it is not done before God Therefore in true conversion there must be a loathing of sinne Reason 3 Thirdly Because in all true conversion there is a new nature put in us now the New Creature which partaketh of the Divine Nature whereby we resemble God it hath an Antipathy to the greatest ill which is sinne the cause of all other evils whatsoever which maketh us opposite to God defileth the soule and hindereth our sweet communion with him A new Creature we know hath a new disposition and is opposite to the works of the flesh they are contrary to one another so that we see it cleere that we must not onely leave but loath sinne Quest. But how may we know discerne and trie this true hatred of sinne Answ Our hatred of sinne is 1. when it is universall First true hatred is universall he who hates ill truely hates it universally in the whole kinde As we see in wicked men and divels who hate God and all goodnesse so on the contrary those that are good hate all ill whatsoever whether it pleasure or displeasure them they stand not upon it they hate the very nature of all ill Those whose obedience and affections are partiall they hate some evills but not others which is not true hatred wrought by the Spirit of God for that is universall to the whole kinde 2. Implacable Then also wheresoever true hatred is it is unplacable and unappeasable there 's no true end of sound hatred but by the abolishing altogether of that thing it hates as we see the hatred of Satan to the Church and people of God is unappeasable and unquenchable nothing in the world can stay Satans hatred nor the hatred of his instruments who hate the remembrance of Gods people Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred Not onely when they are dead burne their bones but abolish their memory if they can So there is the like disposition in Gods people to that which is ill A godly disposition it hateth sinne even to the death and is not quiet untill all sinne be abolished Whereupon it is never quiet in this life but desires Heaven not enduring patiently the least reliques and rags of sinne desiring that that which it so hateth might have no being at all Those who mince and cull things who are so gentle and tender towards their sinnes and corruptions in themselves and others is this that hatred which is unappeasable and never rests till it see either a through Reformation or abolishing of what it so hateth Wherin it is a
I am a man of uncleane lips c. for mine eyes have seene the King the Lord of Hostes Thus when once he had communion with God he began to loath himselfe So if we would hate evill let us labour more and more to be holy and to increase in that divine affection of love For in what measure wee love that which is good in that measure we hate the evill As it is Psal 97.10 Yee that love the Lord hate evill Insinuating that all that love the Lord hate evill All those that are neere unto God they hate all sin the more they grow into communion with God the more they grow in the hatred of all that is contrary Let us therfore never talk of love to God and of Piety and such like for if there be any grace or communion with God we hate all sin in that measure as God hateth he who hath no zeale to reforme that which God hateth he hath no love at all 2. Wee must set before us what sinne is in itselfe Againe the way to stir us up to hate sin in our selves and others out of that hatred to reforme it is to set before us what it is in it selfe that it is the loathsomest thing in the world worse then the Divel himself for it is sin which makes him a Divell That Corruption Pride Worldlines and Profanesse which we cherish is worse then the Divell himself because this made him a Divell Let us make sin therfore as loathsome as we can and then we shall hate it And let us present it to our soules as the most dangerous thing of all the ill of ills which bringeth all other evills upon us This may appeare more ugly in our sight in that the foulenesse thereof could not bee expiated but by the death of the Sonne of God And consider what great torments he hath prepared for that which we so cherish this proud sinfull and carnall disposition of ours so opposite to all goodnesse God hath appointed to punish it with eternall seperation from his presence It maketh God hate his owne creatures Goe ye cursed into everlasting fire Mat. 25.41 prepared for the Divell and his Angels 3. Wee must consider the dangerous condition of unrepenting sinners And to stir us up to reforme sin in all that belong unto us we must consider the dangerous condition that they live and die in in whom this not reformed Eternall torments and seperation is from God These things may help to work in our hearts a hatred of sin and from this hatred a Reformation of it with zeale and indignation Therefore let us labour more and more for this temper of soule that we may be like God and carry the Characters of the Children of God in us There is no affection will distinguish us from Hypocrits more then hatred which commeth of love which is the first borne and breeding affection of all others For why doe we hate any thing but because it is opposite to that we love why doe we hate ill but because it is opposite to God and to Christ whom we love amongst others take we along this consideration with us that it is the Speare which wounded our blessed Saviour and that it is that he hates most which we love most Consider the Holinesse of God that he would punish it in his owne sonne ere it should not be punished 4. Wee must consider it is the bane of all our comforts And consider that it is the bane of all our comfort this which we so cherish and that it imbitters all things to us We cannot rejoyce no not in the good blessings of God whilst we are guilty of sinne Psal 66.18 neither can we pray comfortably whilst our hearts regard it In this case that which should rejoyce the heart communion with God Psal 50.16 is terrible to us What have I to doe to take his name in my mouth when I embrace such sinnes The day of judgement is terrible also for how can a man thinke comfortably thereof if therewith hee expect a heavie doome for his sinnes he liveth in So we may say of the day of death none of these can be thought upon without terror when therewithall it commeth to ones minde the cutting off from their sinnes 2 Cor. 5.11 and the terror of the Lord against all sinne whatsoever It should be the joy of our hearts to thinke of these happy times therefore there must needs be a great deale of sinne and Atheisme in our hearts when we cannot thinke comfortably of them For either wee believe not these things and so are plaine Atheists or else if we beleeve them wee are exceeding foolish to loose future joyes for the poore pleasures of sinne for a season 5. We must grow in the love of grace and goodnesse Let us labour to grow in grace more more for the more we grow in the love of God and of of good things the more we shall hate sin for whatsoever may be said for the growth of love cherishing of it to good things the same may be said for the hatred of ill in a contrary sense The last helpe shall be to place and drive our affections a contrary way 6. Change the object to its right opposite to translate and place them on a contrary object when they are stirred up to evill attempts As when Hatred is stirred up direct it to its proper object sinne when Love is irregular thinke with our selves that God hath not planted this affection for this object but to carry me another way J must love God above all and all that hee loveth for his sake Hath God put Love and Hatred into my heart to hate my brother whom I should love and to love the Divell and hate God O no! I should love God above all and my brother as my selfe and hate the Divell and all his workes whom J have renounced in my Baptisme therefore in distempers of the affections make a diversion and turne them the right way As Physitians use to doe when the distempered blood runs dangerously one way If they cannot stop that they open a veine to drive the course of the blood another way So it is Christian pollicie when the affections run dangerously one way then to reflect thus upon our selves I but is this the end why God hath placed this affection in me Certainely no he hath planted this affection in me for another purpose Therefore I will hate that which I should hate sinne in generall and my owne sinne most of all which makes me hate my brother This should be our daily taske and study to take off the affections where they should not be placed and to fix them where they should be placed and there to let them goe amaine the faster the better restraining them where they should not runne out Thus we ought to temper our selves and to worke in our selves as much as may be a sound
the Prophet begins to shew the divers effects these right wayes of God have in two sorts of people the godly and wicked 1. That the just shall walke in them 2. That the Transgressors shall fall therein Who be just men The just shall walke in them who be the just men here spoken off Such are just men who give to every one their due that gives God his due in the first place and man in the second place whereby it is framed The just shall walk in them that is they shall proceed and goe on in them till they be come to the end of their race the Salvation of their soules And more particularly They respect all Gods Commandements Just men first are such who have a respect unto al Gods commandements Psa 119.6 Though in their disposition they find some more hard to them then others yet they doe not allow themselves to breake any but strive so much the more earnestly and constantly to observe them as they finde their natures opposite to them Now Hypocrites howsoever they doe many things in shew yet like Herod and Iudas their hearts run in a wrong channell they allow themselves to live in and like of some sinne The young man in the Gospell had not a respect unto all Gods Commandements Mat. 19. though Christ loved his aimiable parts to this purpose Iames saith Iam. 2.10 Whosoever shall keepe the whole Law and yet off end in one point he is guilty of all That is hee who alloweth himselfe in any one sinne he is guilty of all Aske Iudas is murder good he would have said no but he was covetous and allowed himselfe in it and so drew upon him the guilt of all the rest God is he who forbids sinning against them all he who forbids one forbids all and being rightly turned to God the same authority makes us leave all it is not sinne but the allowance of it that makes an Hypocrite Againe they doe things to a good end They doe things to a good end the Glory of God and the good of man For want heereof the almes prayers and fasting of the Scribes and Pharisees because they did nothing out of love to God or man but for vaine glory and carnall respects are condemned of Christ So some are brought in at the last day saying Lord Lord have we not in thy name prophecied Mat. 7.22 and in thy name cast out Divels and in thy name done many wonderfull works and yet Christ professeth not to know them but calleth them workers of iniquity They had Gifts and Calling and delivered true doctrine c. But heere was their failing They prophecied in his name but not for his Name Their actions were good in themselves and for others but the end of them was naught and therefore both they and their workes are condemned Yet this is not so to be understood but that Gods children have some thoughts of vaine glory which accompanieth and creepeth into their best actions but they doe acknowledge this for a sin confesse it and desire the Lord to pardon and subdue it and then it shall never be laid to their charge Because having of infirmities is not contrary to sincerity but allowing of them and living in them in which case the Lord is more pleased with our Humiliation for our sinne then the motions to vaine-glory did offend him Thirdly a desire to grow in grace and to become better and better is a signe of uprightnes A desire to grow in Grace Christian Righteousnes as it sees still need so it still desires more grace and lesse sin because hee who hath a true heart seeth both the want and worth of grace and feeleth his want A man feeles not the want of Faith Humility and Love till he have it in some sort as it is said Philip. 3.15 As many as are perfect are thus minded to wit so many as are upright all is one By love of the Brethren 1 Joh. 3.14 Lastly this just uprightnesse is knowne by love of the Brethren By this we know we are translated from death to life because we love the Brethren Contrary to which is that disposition which envieth at all things which suites not with their humours Jam. 2.2 as Iames speaketh of those who preferre men and have their persons in admiration in regard of outward things despising inferiours Vse 1 If therefore we will ever be counted righteous persons let us keepe these rules set downe here have a respect to all Gods commandements doe all things to the glory of God desire to grow in grace and love the Brethren Vse 2 And so it is also for Consolation unto such who are thus qualified for unto them belongeth all the promises of this life and of that to come They are in a blessed estate 1 Cor. 3.22 for all things are theirs because they are Christs therefore it is their bounden duty having an upright heart to rejoyce in God as the Prophet speakes Rejoyce in the Lord yee righteous Psal 33.1 Psal 52. ult for praise is comely for the upright None have cause to rejoyce but upright men 1. Because they of all others have title and right to joy 2. Because they have command to doe it seeing Heaven is theirs all the promises are theirs and they are heires of all things it is a comely service and the worke of Heaven Object Against this some object O but I find many sinnes passions and infirmities in my selfe how then can I joy in God Answ To this we answer briefly that the passions and infirmities of Gods servants are not contrary to Christian uprightnesse and righteousnesse for Saint Iames saith Jam. 5.17 that Elias was a man subject to like passions and infirmities as we are yet he was a righteous man though a man subject to the like passions as we are Therefore the passions of Christians are not contrary to Christian but to legall Righteousnesse But we are not under the Law but under Grace Rom. 6.15 The first Covenant of works bids us have no sinne The other Covenant bids us allow no sinne this much is for that Question what is meant by just men It remaines now that we should further enquire into that mysterie how it is that just men walke in the wayes of God and prosper therein when yet wicked men called Transgressors fall therein But this being a mistery by your patience wee will take time to unfold what we have to speake heereof the next time if God bee so pleased The end of the fifteenth Sermon THE SIXTEENTH SERMON HOS 14.10 The wayes of the Lord are right the just shall walke in them but the transgressors shall fall therein GODS children have their times of deadnesse and disertion and againe their times of quickning and rejoycing weeping doth not allwayes remaine unto them for their portion Psal 30.5 but joy commeth in the morning in the worst times the Saints have alwayes
Psal 32.10 O if vve knevv the many miseries and sorrovves vvhich attendeth vvretched and miserable sinners and sinnefull courses here and hereafter it vvould be our first vvorke to follovv Gods counsell to his people to Returne from our sinnefull wayes to meete so gratious and mercifull a God that he may as his promise is heale our Backslidings and be as the Dew unto us to make us fruitfull and aboundant in every good and perfect worke What can be said more for our incouragement then that which hath beene delivered in this Chapter God the party offended who is JEHOVAH God all-sufficient exhorts us to return unto him who is able and willing to help And hee allso out of his rich goodnesse forewarneth us of the dangerous estate a sinner is in who being fallen by his iniquity ought therefore to pitie himselfe Returne and not runne on in a further course of disobedience and backesliding And words are put in our mouthes dictated by God himselfe which needs must be very prevailing with him what an incouragement is this yea further as we have heard these petitions are all answered gratiously and aboundantly above all they did aske wherin God surmounteth our desires and thoughts as wee heard at large Whereby we also may be confident to have our petitions and suites in like sort granted if we goe unto God with his owne words and forme prescribed If we take with us words of Prayer we shall be sure to vanquish all our spirituall enemies for faithfull Prayer works wonders in Heaven and Earth Iam. 5.16 And that God doth not bid us be religious to our losse he sheweth that we shall loose nothing by following his counsell and walking in a religious course of life having abhominated our Idols Hee will observe us and see us and bee a shelter unto us having a derivation of fruitfulnesse from his fulnesse In mee is thy fruite found Lastly we have heard who can make right use of these things delivered onely the wise and prudent such onely can understand heavenly things to purpose his secret is with them that feare him and Wisedome is only justified of her children Psal 25.14 Mat. 11.19 When others have no heart given them to perceive Gods wayes aright as Moses speaketh Transgressors fall in Gods right waies whilst the just walks comfortably in them O then let us hate sin every day more and more and be in love with Religion and the wayes of God for that 's the true good which is the everlasting good that better Maries part Luk. 10.42 which shall never be taken away Whosoever drinks of this living water shall never thirst againe John 4.14 The best things of this world have but the shadow not the substance of goodnesse Let us then be wise for our selves and pitie our selves in time whilst it is called to day because as our Saviour speaks The night approacheth John 9.4 wherin no man can work O then let us often examine our hearts and covenant with them let us see our sinnes as they are and Gods goodnesse as it is Isa 1.18 that our scarlet sinns may be done away as a mist from before him O banish away our Atheisme which by our sinnefull conversation proclaimeth us to be of the number of those fooles who have said in their heart that there is no God This serious consideration Psal 14.1 alwayes makes first a stop and then a Returning to beleeve indeed that there is a God who made the world and a judgement to come This God by Moses calleth true Wisedome indeed To remember our latter end Deut. 32.29 O saith he that they were wise that they would thinke of these things of which things the miseries which attend sinne here and hereafter and the blessings and comforts which follow a godly life both here and hereafter Lamen 1.9 That they would remember their latter end the neglect whereof Ieremy sheweth was the cause that they came downe wonderfully and had no comforter because they remembred not their latter end Therefore let us study this point well that there is a God and a judgement to come and this will compell us even out of selfe-love to returne from our sinnefull courses and make a stop By this meanes we shall not need a Philips boy to cry to us every day we are mortall and must die if our meditations once a day be both in Heaven and Hell These strong considerations aided with strong rationall reflectings on our selves will keep us within compasse over-aw us and make us quake and tremble to goe on in sinne which is worse then the Divell in this that thereby he became a Divell This will drive us to fly unto God Mal. 42. that he may heale our Backeslidings who is described with healing under his wings who in the dayes of his flesh healed all miserable and Returning Backesliders who ever came unto him Therefore let us lay to heart these things that so wee may bee kept in soule and body pure and unspotted holy and without blame in his sight untill the day of Redemption when our mortality shall put on immortality and our corruptible incorruption 1 Cor. 15.54 to reigne with God for ever and ever FINIS THE SAINTS PRIVILEDGE OR A Christians constant Advocate Containing a short but most sweet direction for every true Christian to walke comfortably through this valley of teares By the Faithfull and Reverend Divine R. SIBS D.D. and sometime Preacher to the Honourable Society of Grayes-Inne LONDON Printed by G.M. for George Edwards dwelling in Green-Arbour at the signe of the Angell MDCXXXVIII A Table of the severall Heads contained in this Treatise 1. COnviction of sinne how necessary it is to salvation Page 491. 2. What this Convincing of sin is Page 491. 3. A particular Convincing of sinne Page 492. How we shall know the common Conviction of Conscience from this of the Spirit P. 493. The use of all this how the Spirit Convinces Page 494. Secondly Conviction of Righteousnesse P. 496. What the Conviction of Righteousnesse is P. 496. First ther 's a fourefold Gradation of Conviction 1. There must must be a Righteousnesse P. 497. 2. That it is not in any creature P. 497. 3. That this Righteousnesse is to be had in Christ P. 497. 4. The Spirit Convinces that this belongs to all beleevers P. 489. 1. Question How the Holy Ghost doth convince men of the righteousnesse of Christ 498. 2. Question Why is the sending of the Spirit necessary for the convincing of this righteousnesse P. 499. For these Reasons 1. Because it is above the conceit of man P. 499 2. Reason why the Holy Ghost is necessary for this conviction P. 500. 3. Reason because flesh and bloud is full of pride P. 501. Objection Alas I am not convinced of the Spirit that Christ is my righteousnesse therefore what case am I in The full answer of this very comfortable P. 501. The use of all this P.
but the Spirit doth most of all as you may see in David Psal 51. Psal 51. He resolves all into this as if he should say what should I tell you of my murther and Adultery in sin did my mother conceive me so a true Christian doth not look to the branches so much as to the root Then againe 2. Difference a naturall conscience when it convinceth a man it is against his will it makes him not the better man he mends not upon it but he is tortured and tormented But a man that is convinced by the Holy Ghost he takes Gods part against himselfe he is willing to be laid open that he may find the greater mercy So that there is a grand difference betweene common conviction of nature and the Conviction of the Spirit The Conviction of the Spirit is the light of the Spirit which is of a higher nature then that of naturall conscience I will send the Comforter when he comes he will greatly inlighten and over-power the soule 3. Difference Againe the Conviction of the Spirit sticks by a man it never leaves the soule But that of an ordinary conscience it is but for a flesh and after they are worse then they were before I must cut off these things because the time is alwaies past upon these occasions before we begin Vse Come we therefore to make some Use The Spirit doth Convince of sinne But how by the Ministery ordinarily though not alone by the Ministery Therefore we must labour willingly to submit to the Ministery Convincing of sinne Conscience will Convince first or last Is it not better to have a saving Conviction now to purpose then to have a bare desperate Conviction in Hell O beloved all the admonitions wee heare if we regard them not now we shall hereafter therefore labour to make good use of this Sword of the Spirit of God and it is an argument of a good heart to wish O that the Ministery might meet with my corruption that it may be discovered to me to the full A true heart thinkes sin the greatest enemy and of all other miseries it desires to bee freed from the thraldome thereof For that defiles Heaven and Earth and separates God from his creature It s that that threw Angels out of Heaven Adam out of Paradice What imbitters blessings and puts a sting into all afflictions but sin if it were not for sin we would take up any crosse and beare any affliction more quietly then we doe Therefore as we desire to be saved and to stand with comfort before God at the day of judgement let us desire and indeavour to bee throughly Convinced of sinne Take heed of resisting the Spirit of God in the Ministery why are so many led captive of their lusts but because they hate the Ministery of the Word they looke upon it as Ahab did upon Elias Hast thou found me O my Enemy They naturally are in love with their sinnes and there is none so much hated as those that present themselves to themselves A man take him in his pure naturalls is a foolish creature his heart rises against Conviction You see the Pharisees Wise men Learned men being convinced they hated Christ to the death why Mat. 23.27 because he did untombe them and discover the dead mens bones within So many now a daies that are convinced hate any that by life or speech discover their sinne unto them if it were possible and in their power to the death Thus the Holy Ghost convinces of sin But before I leave this point let me adde this from the reason or ground of this Conviction because they beleeve not in me That unbeleefe makes all other sinnes damnable no sinne is damnable if we could beleeve and repent Therefore we are convinced of sin because we doe not beleeve as we say of a man that is condemned because he cannot reade therefore he is condemned he should escape if he could reade being for no great fault so it is here it is not beleeving in Christ and repenting makes all other sins deadly The differing of one man from another is their faith and repentance some there be whose sinnes are greater then others yet by the Spirit of God and Faith they worke them out every day It is faith in the brazen Serpent that takes away the sting of the fiery Serpents J have done with the conviction of sinne Let us now come to speake of the conviction of Righteousnesse 2. Conviction of Righteousnes Of righteousnesse because I goe to my Father and you shall see me no more It is a fit time for the Holy Ghost to convince Gods people of righteousnesse when they are convinced of sinne before then they can relish Christ Balme is balme indeed when the wound is discovered and felt O then a pardon is welcome when the party is condemned The reason of this conviction of righteousnesse is because I goe to my Father and you shall see me no more The Holy Ghost as he sets on sinne upon the conscience so he takes off sinne by applying to the conscience the righteousnesse of Christ this is his office first to convince the world of sinne and then to convince of righteousnesse wherby we stand righteous before God And this righteousnesse here is not our owne inherent but the righteousnesse of Christ a Mediator God and man A fourefold gradation of convinction of righteousnesse The Holy Ghost convinces of righteousnesse in this order of a fourefold gradation First that there must be a righteousnesse and a full righteousnesse The second is this that there is no such righteousnesse in the creature Thirdly that this is to be had in Christ the Mediator Fourthly that this righteousnesse is our righteousnesse Gradation 1 First there must be a righteousnesse for wee have to deale with a God who is righteousnesse it selfe and no uncleane thing shall come into Heaven unlesse we have a righteousnesse how shall we looke God in the face or how can we escape hell Gradation 2 Now for the second that it is not in any creature men or Angels we have not a righteousnesse of our owne for there are divers things to be satisfied God himselfe and the Law and our owne consciences and the world Perhaps we may have a righteousnesse to satisfie the world because we live civilly O but that will not satisfie conscience And then there must be a satisfaction to the Law which is a large thing that condemnes our thoughts desires but God is the most perfect of all Put case we have a righteousnesse of a good carriage among men this will not satisfie God and the Law it will not satisfie conscience men they are our fellow-prisoners conscience will not be contented but with that which will content God when conscience sees there is such a righteousnesse found out by the wisedome of God that contents him else conscience will be alwaies in doubts and feares Gradation 3 Thirdly this
maine So it is with the soule that is truely convinced it is safe for the maine yet it is tumbled and tossed with many doubts and feares but their Anchor is in Heaven Take this for a ground of comfort subscribed unto in the experience of all beleevers that the Spirit of God so farre convinces them of Christs righteousnesse as preserves in them such a power of grace as to cast themselves upon the mercy of God in Christ and God will not quench that sparke though there be little or no light yet there will be heate God will send his Spirit into the heart so farre as it shall not betray it selfe to despaire and let such a beame into the soule as all the power in hell shall not be able to keepe out but it is our owne neglect that we are not more strongly convinced so as to breake through all This is the priviledge of a constant carefull Christian to bee strongly convinced of the righteousnesse of Christ Vse Thus we see how the Holy Ghost convinceth us of righteousnesse other things I must omit If this be so I beseech you let us not loose our priviledges and prerogatives doth God give grace and give Christ with all his righteousnesse and shall not we improove them Let us use this righteousnesse in all temptations Let us pleade it to God himselfe when hee seemes to be our enemy Lord thou hast ordained a righteousnesse the righteousnesse of Christ that hath given full satisfaction to thy justice and he hath given me a title to Heaven howsoever my soule be in darkenesse yet Lord I come unto thee in the name of my Saviour that thou wouldest perswade my soule of that righteousnesse I would glorifie thy Name Wherein wilt thou be glorified In mercy or justice O in mercy above all I cannot glorifie thee in thy mercy unlesse thou perswade me of the righteousnesse of Christ Can I love thee except thou love mee first Canst thou have any free and voluntary obedience from me unlesse J be convinced that Christ is mine Now Lord I beseech thee let me be such as thou maist take delight in Beloved since we have meanes of such a gift let us never rest till wee have it If Satan set upon us hold this out if he tell thee thou art a sinner tell him I have a greater righteousnesse then my owne even the righteousnesse of God-Man I have a righteousnesse above all my unrighteousnesse Satan saith God is displeased with me J but he is more pleased with me in Christ then displeased with me in my selfe Satan saith J have sinned against God I but not against the remedy send Satan to Christ O but thou hast a corrupt nature that makes thee runne into this sinne and that sinne but there is a spring of mercy in God and an over-running fountaine of righteousnesse in Christ an over-flowing sea of the blood of Christ Therefore let us labour to improove this righteousnesse of Christ to God and Satan and against al temptations yea against our own consciences I am thus thus yet God is thus and thus all his Attributes are conveyed to me in Christ Let us exalt God and Christ and set up Christ above our sins above any thing in the world as S. Paul who counted all things dung and drosse for the excellent knowledge of Christ Quest. You will aske me How shall wee know whether we be convinced of this righteousnesse or no Answ I answer we may know by the Method Christ uses in convincing First he convinces of sinne and then of righteousnesse for a man to catch at righteousnesse before hee bee convinced of sinne it is but an usurpation for the Holy Ghost first convinces of sinne Therfore you have many perish because they never were abased enough Beloved people are not lost enough and not miserable enough for Christ and not broken enough for him and therfore they go without him Quest But how shall I know that the Holy Ghost hath convinced me enough of sin so that I may without presumption apply the righteousnesse of Christ unto my selfe Onely thus if the Holy Ghost have discovered my sinfull condition of nature and life Answ so as to worke in me an hatred of sin and to alter my bent another way and so make Christ sweet unto me then I am sufficiently convinced of sinne This in answer to that Question by the way To returne in the next place I may know I am convinced throughly of the righteousnesse of Christ by the witnesse and worke of the Spirit The Spirit brings light and faith the work of the Spirit hath a light of its owne as I know I beleeve when I beleeve but sometimes wee have not the reflect act of faith whereby to evidence our owne graces to our selves but ever he that is convinced of the Spirit of God his heart will be wrought to beare marveilous love to God upon this apprehension that God is mine and Christ is mine the soule is constrained to love whereupon ensues an enlargement of heart and a prevalency of comfort above all discomfort for love casteth out feare This one comfort that our sins are forgiven and that we have right and title to Heaven when the soule is convinced of this it is in a blessed condition then what is poverty and what is imprisonment not worthy to bee reckoned in respect of the glory that shall be revealed Againe where the Holy Ghost convinces enough there is inward peace and great joy sutable to the righteousnesse As the righteousnesse is an excellent righteousnesse of God-Man so that peace and joy that comes from it is unspeakable peace and joy So that when the heart sees it selfe instated in peace and joy as you have it Rom. 5. Being justified by faith wee have peace towards God not only inward peace and joy but a peace that will shew it selfe abroad a glorious peace a peace that will make us glory verse 3. We glory in tribulation A hard matter to glory in abasement not only so but we glory in God God is ours and Christs righteousnesse ours when Christ hath satisfied Gods wrath then we may make our boast of God Againe where this conviction of righteousnes is it answers all objections the doubting heart will object this and that but the Spirit of God shewes an All-sufficiency in Christs obedience and that sets the soule downe quietly in all crosses and calmes it in all stormes in some degree Where the soule is convinced of the righteousnesse of Christ there the conscience demands boldly It is God that justifies who shal condemne It is Christ that is dead and risen againe and sits at the right hand of God Who shall lay any thing to the charge of Gods chosen So that a convinced conscience dares all creatures in Heaven and Earth it works strongly and boldly I shall not need to inlarge this you know whether you are convinced Vse To end the point I beseech you labour to live by this
faith heere is an evidence if we can live by it How is that Every day to make use of the righteousnesse of Christ as every day we run into sinne Be sure we have our consciences sprinkled with the blood of Christ that as we increase new guilt so we may have a new pardon therefore every day labour to see God as reconciled and Christ as our Advocate with the Father Christ is now in Heaven if we sinne make use of him this should be the life of a Christian to make use of Christs righteousnesse when you finde nature polluted goe to God and say Lord my nature though foule in it selfe yet is holy and pure in Christ He tooke the weaknesse of the humane nature unto him that hee might communicate the worth and efficacy of his divine nature unto me and for my actions I am a sinner but Christ hath fully discharged all my debts and is now in Heaven he hath performed all righteousnesse for me Looke not upon mee as in my selfe but looke upon me in Christ He and I am one This should bee every daies exercise to see our selves in Christ and so see him and our selves one I should inlarge the point further but I will speake a word of the reason What is the reason why the Comforter may and shall convince of righteousnesse Because I go to the Father what strength is there in that reason why this Christ took upon him to be our surety and he must acquit us of all our sins ere he can go to his Father If one sinne had beene unsatisfied for he could not have gone to his Father but now he is gone to his Father therfore all our sins are satisfied for so that now the Ascention of Christ is a sufficient pledge to me that my person is accepted and my sins pardoned because he is gone to his Father to appeare before the Father for us which he could not have done had he not fulfilled all righteousnesse But wherefore did he go to the Father why to make application of what he had wrought If Christ should not have gone to the Father he could not have sent the Holy Ghost to us Therfore there is great use of this going to his Father Satan pleads before God we are such and such I but saith Christ I have shed my blood for them and there he perfumes all our weake prayers if we were not imperfect what need we a Mediator in Heaven Therefore he is gone to Heaven to disanull all Satans accusations and to provide a place for us die when wee will our place is ready Then againe he is gone to the Father to cloath us with a sweet relation to make the Father our Father For he saith Iohn 12.17 I goe to my Father and to your Father So that he is not ashamed to call us Brethren by vertue of this wee may goe to God and call him Father and when wee die wee may without presumption say Father into thy hands I commend my spirit for the Father loves us as hee loved Christ with one and the same love though in a farre different degree What a comfort is this that when we die we goe to our Father that is better then any earthly Father Therfore it should joy us when the time of our departure comes We see old Iacob when he saw the Chariots come out of Aegypt how his heart leaped because he should go to see his Sonne Ioseph So when death is sent to transport us to Christ to Heaven had we a strong faith we should be exceeding glad And let us learne here the art of faith from Christ I go to the Father saith he there was a great deale of time yet to passe no lesse then forty daies after his Resurrection before hee went to the Father yet he saith I goe to the Father to shew that faith presents things future as present Faith sees Heaven as present and the day of judgement as present and doth affect the soule as if they were now existent If we had a Spirit of faith it would thus present things farre off as nigh at hand Therfore when we meet with any thing that may make our way to Heaven seeme long or troublesome exercise your faith and make your terme present to your spirit though remote from sence say I goe to the Father what though I goe through blood and a shamefull death yea perhaps a tormentfull death yet I goe to the Father when a man is once perswaded that God is his Father in Christ it will make him walke to Heaven before his time Let us make Use of this point of Christs going to the Father Beloved there is not a point of Religion but hath a wonderfull spring of comfort and it is want of faith that wee doe not draw more comfort from them When therefore wee part with our friends by death thinke they are gone to their Father If yee loved me saith Christ ye would rejoyce because I said I goe to the Father If we love our friends we should rejoyce when they die Beloved this should comfort us Christ is gone to his Father O what welcome was there of Christ when he came into Heaven the same welcome will there be when we goe to the Father How joyfull intertainement shall we have of the Father and the Sonne Therefore death should not bee troublesome to us say Christs righteousnesse is mine therefore I know I shall go to the Father what care I then what kind of paines I goe through If a man be going to a desired place howsoever the way be troublesome the sweetnesse of the end will make him forget the discouragements of his passage Perhaps wee must wade to Heaven through a Sea of blood it matters not the end will recompence all though we lose our limbes by the way It is better to limpe to Heaven then dance to Hell FINIS AN ALPHABETICALL Index of the Speciall points contained in this Booke A Actions ACtions that are good are ever accompanied with comfort Page 294. Adulterers Adulterers corporall and spirituall hardly reclaimed p. 359. Affections Affections their use p. 308 309. Affections ought to be placed on their right objects pag. 325. Affections why planted in the soule page 366 367. Afflictions Afflictions how to know they are not in wrath though they continue page 194 195. Afflictions not to complaine of them page 13. Afflictions profitable to Gods children page 280 283. Almes-deeds Almes-deeds a Sacrifice p. 47. Amity Amity with Papists dangerous page 342. Anger Anger of God what it is page 183. Anger of God what effects it hath against signe page 184. Anger of God the speciall thing in Afflictions page 185. Anger of God makes the least crosse most terrible page 186. Anger of God turned away by Repentance page 188 c. Anger of God the meanes to avoid it page 195 196 c. Humility a certaine way to avoid Gods Anger page 197. Annoyance No Annoyance in this life or
Praisinâ— of God the incouragements to it page 60 c. Praise an honour to God page 60. Praise a gainefull trade page 60 61. Praise a noble act of Religion page 61. Praise a larger Sacrifice then Prayer page 61. Praise an heavenly action page 62. Praising God brings joy page 62 63. Praise how to know when it is accepted page 63. Promises Promises of Christ knowne worke grace in us p. 238 239. Promises how God stablisheth us in them page 239. Prudence See Wisdome Heavenly Prudence definition of it page 430. Providence The waies of Gods Providence are right page 442. R Returning Of Returning to the Lord page 8 c. How to know whether wee have Returned page 10 11. Reformation Reformation of life must be joyned with Prayer and Praise p. 66 Repentance True Repentance is of the particular sin we are most addicted too page 67. Repentance a tryall of it page 68. Repentance not to be delayed page 139. Repentance turnes away Gods anger page 188 c. Reproofe Reproofes for sin patiently endured is an evidence of the pardon of our sins page 315 316. Reproofe of sin how to be ordered page 317 318. S Sacrifices Sacrifices of Christians under the Gospell page 45 c. Salvation Our Salvation is certaine p. 175 God willing to Save men page 143 c. No Salvation out of the Church page 267. Stability Stability of Saints whence it ariseth page 228 250 251. Comforts arising from Saints Stability page 234. State State of Gods children firme page 232. State of the wicked unstable page 232 333. Difference betwixt our State in Adam and in Christ page 407. Sincerity Sincerity makes a Christian page 290. Serve It is not in vaine to Serve the Lord page 419. Sinne. All Sinnes alike hated by a sincere Christian page 25. All Sinne why to bee prayed against page 25. Sin brings judgement page 12. Sinne hatefull to a conscience awakened page 26. Sinnes formerly committed to be remembred page 28. Sinnes how to know they are forgiven page 29 c. Sinnes bitternesse causeth Repentance page 9â— Sinne is a disease p. 131 c. All Sinnes God is willing to pardon page 145 146. Sinnes neglected prove incurable page 133. Sinnes being diseases are presently to be cured page 138 139. Sin to be searched out p. 151. Sin subdued is an evidence of the pardon of sinne page 156. Sin why suffered to remaine in us page 161 162. Sin is the object of Gods anger page 183 c. Sinne contrary to Gods nature page 184. Sinne must not onely bee left but hated page 310. Sinne how knowne to be hated page 311 c. Sinne truly hated when it is universally hated page â—11 312. Sinne truly hated when implacably hated page 312 313. Sin truly hated when chiefely hated in our selves p. 313 314. Great Sinnes must bee hated in the greatest measure p. 314 315. Not to love to be flattered in our Sinnes is a signe of the true hatred of our sins page 316. Sinne the occasions of it to bee avoided page 316. Sinne how wee may come to hate it page 321 c. Sinne set forth as it is in its owne nature will make us hate it page 322. Sinne is the bane of all our comforts page 324. Sinne the onely object of the hatred of Gods children page 367. Sinne helps to make us hate it page 368. Sinne the cause of all ill page 368. Sin our greatest enemy p. 369 Sin renounced will make God heare our prayers page 375. Want of Conviction of Sinne makes us carelesse of sin p. 40. Sinner Impenitent Sinners not to be envied page 138. Sinners unrepenting their dangerous condition page 323. Soule Soule diseases how to know them page 134 c. Soule God is willing to save page 142 c. Suffer They who will not Suffer for Christ make Christ an Idoll page 349. T Thankefullnesse Assurance of Gods love works Thankefullnesse in us pag. 53 54. Thankesgiving See Praise Thankesgiving verball ought to be justified by deeds p. 49 50. Thankesgiving how to know it is accepted page 63. V Vengeance Vengeance neere those that profit not by the meanes of salvation page 255. Vnworthinesse Sight of our Vnworthinesse should not discourage us p. â—75 Vowes Vowes their use page 42. Vpright See Iust. W Wayes Wayes of God right page 443. Wayes of God wherein hee walkes to us page 441. Wayes which God prescribes to us page 442. Wayes of Gods providence all right and just page 442. Man ought not to be a prescriber of his owne Way page 44. To justifie Gods Wayes in evill times a note of Gods elect page 459 c. Before men can walke in Gods Wayes they must have spirituall life page 461. Walking in Gods Wayes justifies men to bee true Christians page 462. Wayes of God must be walkt in and not only talkt of p. 474. Having our end in our eye will enable us to walke resolutely in Gods Wayes page 468 469. To walk on in the right Wayes of God we must walke wisely page 469 c. In walking in Gods Wayes what we must avoid p. 472. Wayes of God the safest waies page 472. Wayes of God the pleasantest waies page 473. Wayes of God the most holy and cleane waies page 473. Walking in Gods Wayes what it implies page 493 464. How to know we walk on in Gods Waies p. 464 465 c. Who will walke aright in Gods Wayes must be resolute against all opposition p. 466. And pray to God for strength page 467. Good company a meanes to enable us to walk resolutely and constantly in Gods Wayes p. 467. Walkers in Gods Wayes their happinesse page 474. Warre Warre the lawfullnesse of it page 77 78. Water Water every yeare turned into wine page 222. Weake Weake Christians not to be discouraged page 289 290. Warning God gives Warning before he smites page 6. Wicked Wicked mens condition is fading page 234 c. Wicked men abhominable to God page 260 261. Wicked men most miserable in that they have not God for a shelter page 387. Will. How men make their owne Wills and wits Idols p. 346 c. Will worship no sleight matter page 338. Wise Truely Wise but few p. 426 427 All men naturally desire to bee thought Wise page 428. Wisedome Heavenly Wisedome the definition of it page 429. Heavenly Wisedome the signes of it page 432 c. Word Word of God is perfect p. 445. Word of God to be beleeved page 446 447. The Word without the Spirit is uneffectuall page 434 435. The same Word of God that is a Word of life to the Godly is a Word of perdition to the wicked page 476. Word of God not to bee loved the worse because wicked men are made the worse by it p. 477. Words why used in prayer p. 22 Works Want of of good VVorks ought not to hinder our Conversion or Justification page 452 453. Good VVorks why they cannot merit Page 405. VVorld VVorld not able to deprive us of Gods Spirit and grace page 414 415. VVrath VVrath of God makes crosses curses page 141 142. FINIS
and washed with the blood of Christ Ionah 1.4 Sinne is like Ionas whilst he was in the ship there was nothing but tempest Iosh 7.11 12. like Achan in the Armie whilst he was not found out Gods judgement followed the campe Sinne is that which troubleth all therefore it must be taken away first and therewith all evill is taken away therefore the first mercy is a forgiving pardoning and quieting mercy When the blood of Jesus Christ by the hand of faith is sprinkled upon the soule God creating a hand of faith to sprinkle and shed it upon the soule Christ loved mee and gave himselfe for mee then the soule saith though my sinnes be great yet the satisfaction of Christ is greater God hath loved me and gave his owne Sonne for me and I apply this to my selfe as it is offered to me and take the offer this pacifieth the soule as it is written The Blood of Christ who through the eternall Spirit offered himselfe without spot to God Heb. 9.14 is that which purgeth our conscience from dead workes to serve the living God To a Repentant sinner this Blood of sprinkling speakes better things then the blood of Abell Heb. 12.24 not as his blood cried for vengeance but mercy mercy When the soule is thus pacified there is the foundation of all other mercy whatsoever The Order is this when God is reconciled all is reconciled when God is at peace with us in the Forgivenesse of sins then all is peaceable at home and abroad conscience is in peace within and all the creatures at peace without all which with all that befalls us have a command to doe us no hurt as David gave charge to the people of Absolom When God is reconciled and at peace all things are at peace with us for is not he Lord of Hosts who hath the command of all the creatures therefore this grace of forgivenesse is the chiefe grace To shew it in one instance more David was a King and a Prophet a comely and a valorous person but what esteemd he most did he say blessed is the man who is a King or a Prophet or a valiant Warriour or hath Dominion Obedience or great possessions as I have O no Blessed is the man whose sinnes are forgiven Psal 32.1 and whose iniquities are covered You see wherein this holy man David sets and pitcheth happinesse in the forgivenesse of sinnes Blessed is such a man Though he were a great King he knew well enough that if his sinnes were not pardoned and covered he had beene a wretched man Therefore this should teach us to desire of Vse 1 God continually the pardon of our sinnes and wee should make it the cheefe desire of our soules that God would shine upon them in Jesus Christ pardon and accept us in his beloved they goe together Vse 2 And blesse him for this above all other blessings Psal 103. as it is Psal 103.1 3. Blesse the Lord O my soule and all that is within me blesse his holy Name c. Why Who forgiveth all thy iniquities and healeth all thy diseases We should blesse God most of all for this that he hath devised a way by Christ to receive satisfaction for sinne to pardon it and say unto our soules I am thy salvation this is the greatest favour of all Quest But you aske How shall I know that God hath healed my soule in regard of the forgivenesse of sinnes Answ How to know that God hath pardoned our sinnes The answer is if together with pardon of sinne he heale sinne for God when he takes away the venome of a wound that indangers death the deadly disease he takes away also the swelling of the wound and glowing of it 1. If with pardoning there be subduing When hee ceaseth to make it deadly he heales the soule withall and subdues our iniquities as his Promise is So there is together with pardoning mercy curing mercy in regard of Sanctification Where God is a Father to make us Sonnes he is a Father to beget us anew so where Christ comes by Blood to wash away our sinnes hee comes by Water also and the Holy Ghost where he is a Comforter in the forgivenesse of sinnes he is a Sanctifier And the soule of a distressed sinner lookes to the one as well as the other Aske the soule of any man who is truly humbled what doe you chiefly desire O that God would pardon my sinnes But is that all No That he would also heale my sinnes and subdue my Rebellions that I may not any longer be under the government and tyrannie of my lusts but under Gods gratious governement who will guide me better then before Hos 2.7 This we see to be the Order in the Lords Prayer after we are taught to say Mat. 6.12 13. Forgive us our trespasses it followes And leade us not into temptation but deliver us from evill which is for the time to come So David Psal 19.12 13. Cleanse me from my secret sinnes and keepe me that presumptuous sins have not dominion over me c. So that this is the desire of an afflicted conscience truly humbled curing as well as covering of sinne This is a sure evidence that our sins are pardoned Then againe when there is peace 2. By Peace Rom. 5.1 when the soule feeles this it is a signe that God hath heal'd the soule For saith the Apostle being justified by faith we have peace with God through our Lord Iesus Christ the Blood of Christ hath a pacifying power in forgivenesse of sinnes When Ionas was cast out there was a calme So when sinne is cast out and pardoned there is a calme in the soule which comes from the forgivenesse of sinnes Againe Healing is knowne by this 3. When we are willing to be searched if wee have hearts willing to be searched for then our will is cured which in the state of grace is more then our Obedience when we would be better then we are then certainely our will is not in league with corruptions Now where the will is so much sanctified I resolve to be better I would be better and I use all meanes being glad when any joynes with me against my corruptions I am glad of all such advantages here is a good signe As now when a man goes to Church and desires O that my corruptions might be met withall O that I might bee laid open to my selfe and know my selfe better then I have formerly done this is the desire of an ingenuous soule Where there is no guile of soule a man is glad to have himselfe and his corruptions discovered whereas another frets and kicks and rageth against the Word of God which is a signe that there is some league betwixt him and his sinne You have some that above all things in the world they would not have such and such downe-right Ministers O take heed this is a signe of a hollow heart and that
a man is in love with his disease can there be a cure where there is a love of the disease 4. By our estimation of heavenly and earthly things Coloss 3.1 Not to name many the last which is a high pitch shall be by our estimation of things here and above What hath this healing wrought in thee What estimation of things How is thy heart weaned from the world How are thy affections set on things which are above When a sick man is soundly recovered though his distempered pallate could not relish the best meates in his sicknesse yet now he relishes and loves the best most of all Looke then to our selves how forget we with blessed Saint Paul the things which are behind Phil 3.13 pressing hard to the marke which is before for the high price of that Calling How stand wee affected to long for our Countrey this world being only the place of our pilgrimage Surely a soule that is soundly healed is an undervaluing soule to use this world and all things therein as though we used them not and it is also a valewing soule 1 Cor. 7.29.30 to covet spirituall things above all Psal 119.79.127 O saith David how I love thy law it is my meditation all the day I love thy Commandements above gold yea above fine gold The joy of this estate 1 Pet. 1.8 is a joy unspeakeable and glorious of which it is said the stranger shall not meddle with Pro. 14 10. This much concerning the disease before we come to the cure a Question ariseth Quest. Whence then comes a calme in a carnall person From ignorance and deadnesse of conscience or from diversion as a sick man when he talkes with another man that is his friend his minde is diverted that he feeleth not his sicknesse all the while so wicked men either their consciences are seared and they goe on in sin or else they have diversions Great persons are loath to heare and are usually full of diversions from the time they rise till they sleepe againe all diversions busie conscience about other things so they keepe themselves that it may not trouble them But the peace of a true Christian comes from another ground from sound knowledge of his disease and from sound satisfaction by faith knowing Christ the Spirit of God sealing this knowledge to the soule if peace bee thus setled it is a signe of a sound cure Quest But you will say How shall I know that my sinnes are pardoned when I am subject to those sins still Answ How to know pardon of sin when corruption gives soyles still Not to speake of transient actuall sinnes that are past and pardoned when we have repented of them but of the roote of all sinne which is weakenesse and corruption in us fortified and as it were intrenched by nature occasions and custome of this the Question is How to discerne of pardon the roote of sinne remaining and now and then foyling us The Answer is Affirmative we may have that sinne pardoned which yet occasionally may foyle us still For a man is in the state of health though he have the dregs of a disease hanging upon him wherby a man ofttimes hath some little fit of the disease When nature and physicke hath prevailed over the disease yet after that there may be grudgings So when God hath cured the soule by pardon and hath begun to cure in Sanctification the cure is wrought though some dregs remaine because those dregs are carried away with daily physicke and daily flying to God Lord forgive our debts Lord heale us every prayer and renewing of Repentance carries some debt away till death comes that excellent Physitian which once for all perfectly cures both soule and body bringing both there where both shall have Perfection Quest But you will say is Gods grace weake that it cannot carrie away all dregs of corruption as well as pardon Why is pardon in the forgivenesse of sins absolute when yet God suffers the dregs to remaine so as we still are subject to the disease of sinne Answ God is wise let us not quarrell with our Physitian for he is wiser then we our selves for he makes these reliques medicinall to us as thus Naturally we are prone to security and spirituall pride therefore he makes a medicine of our infirmities to cure spirituall pride and security and to set us a worke Therefore the Iebusites and the residue of that kinde Judg. 3.1 were left uncast out from among Israel that thereby he might proove Israel and least they should be a prey unto wilde beasts to devoure them So some remainders of the flesh are left still in the best that these wilde beasts might not prey upon their soules spirituall pride which is a detestable sinne robbing and denying God of his Prerogative and security the grave of the soule to cure these two especially God makes the reliques and remainders of sinne a medicine unto us Quest Why doth God suffer these infirmities and diseases to remaine in us Answ Why â—od suffers diseases and infirmities to remaine in us Diseases are suffered to put us in minde of infirmities in the roote which we knew not before for if these should not sometimes breake forth into a disease we would thinke our nature were pure therfore God suffers them to breake forth into diseases Numb 20.12 Who would have thought that Moses had beene passionate certainely himselfe did not know himselfe at the waters of strife that the seeds of anger should be in the meekest man in the world who would have thought that David whose heart smote him for cutting off the lap of Sauls garment 1 Sam. 24.5 that so milde a man should have cruelty in him and yet after that he committed murther Who would have thought that Peter Mat. 26.33.69 c. who made such protestations of love to Christ that though all men forsooke him yet he would not yet after that should denie his Master and forsweare him all which was to shew us that it is usefull for us sometimes to have our corruptions breake out to put us in minde what inward weakenesses wee have unknowne and unsearched in us and that wee may know the depth of our corruption Gods children are gainers by all their infirmities and weakenesses That Gods children are gainers by their affliction and weakenesses whereby they learne to stand stronger Heere is a maine difference betwixt the slips of Gods children and the ordinarie euill courses of others they grow worse and worse the ofter they fall into sin the more they are setled upon their dregs But Gods child hath the remainders of corruption in him from whence he hath infirmities and whence hee breaks into diseases but notwithstanding corruption is a looser hereby for the ofter he falls into sinne it is the weaker and weaker for the more he sees the roote of it the more he hates it resolves and strives against it till it