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
think the poorest Carman or tankerd bearer at liberty happier then hee who would not change estates with him So it is with a man that hath not sued out his pardon nor is at peace with God he hath no comfort so long as he knowes his sins are on the file that God in heaven is not at peace with him who can arme all the Creatures against him to be revenged of him in which case who shall be Umpire betwixt God and us if we take not up the controversie betwixt him and our soules Therefore it being so miserable a case to want assurance of the forgivenesse of sinnes it should make us be never an houre quiet till we have gotten it seeing the uncertainty of this life wherein there is but a step betwixt Hell Damnation and us Therefore sue unto God plie him with broken and humble hearts that he would pardon all the sins of our youth and after age knowne and unknowne that he would pardon all whatsoever Take away all iniquity And do good to us For so it is in the Originall but it is all one Receive us gratiously and do good to us All the goodnesse wee have from God it is out of his grace from his free grace and goodnesse all grace every little thing from God is grace as we say of favours received of great persons this is his grace his favour so this is a respect which is put upon all things which we receive from God when wee are in Covenant all is gratious Take wee the words as they are the more plaine in the Originall Take good and doe good to us take good out of thy Treasure of goodnesse and doe good to us bestow upon us thy owne good First Take away our iniquities and then take good out of thy bounty and doe good to us whence we see That Gods mercy to his children is compleate and full Doct. That Gods favours are compleate to his children For hee takes away ill and doth good men may pardon but withal they think that they have done wondrous bountifully when they have pardoned but Gods goes further hee takes away ill and doth good takes good out of his Fountaine and doth good to us Therefore let us make this use of it Vse of incouragement to be encouraged when we have the first blessing of all Forgivenesse of sinnes to goe to him for more and more and gather upon God further and further still for because hee is a Fountaine of goodnesse that can never bee drawne drie hee is wondrously pleased with this Wee cannot honour him more then by making use of his mercy in the forgivenesse of sinnes and of his goodnesse in going to him for it and having interrested ourselves in his goodnesse goe to him for more Lord thou hast begun make an end thou hast forgiven my sinnes I want this and this good together with the pardon of my sinnes doe mee good Receive us gratiously or doe us good That good is the loadstone of the soule Now good is the loadstone of the soule the attractive that drawes it therefore after Forgivenesse of sinnes he saith doe good The Petition is easie God will soone grant it for nothing else interposeth betwixt God and us and makes two but sinne which being remooved he is all goodnesse and mercy All his waies are mercy and truth Psal 25.10 Yea even his sharpest waies are mercy all mercy when sin is forgiven there is goodnesse in all in the greatest crosse and affliction Doe good to us That God appeares to bee good onely to a sanctified soule The soule wee see desires good and needs good It is a transcendent word here and must be understood according to the taste of Gods people of a sanctified soule Doe good especially doe spirituall good to us together with the forgivenesse of sinnes give us the righteousnesse of Jesus Christ sanctifying grace such good as may make us good first for the desire must bee such as the person is who makes it Wicked men as it is said of Balaam have good gifts without the good God but wee must not bee so pleased with gifts unlesse wee bee good our selves and see God making us good Can an evill tree bring forth good fruit Mat 7.18 Therefore the Apostle calls the regenerate person Gods workemanship c. We are Gods good worke and then wee doe good workes being made good good comes from us Doe good to us It is an acknowledgement of their owne emptinesse Doe good to us That asking of good argues the ingenuity of confessing want and emptinesse We are blinde in our owne understandings inlighten us we are perplexed set us right we are dull quicken us we are empty fill us we are darke shine upon us we are ready to goe out of the way establish us every way doe good to us suitable to our wants The best that wee can bring to thee is emptinesse therefore doe thou doe good to us fill us with thy fullnesse Do good to us every way whereby thou usest to convey spirituall things to thy servants soules give us first thy grace thy Spirit which is the spring of all good things for the Spirit of God is a Spirit of direction of strength of comfort and all therefore he who hath the Spirit of God hath the spring of all that is begd in the first place And then give us good Magistrates to rule us well and good Ministers who are the dispensers of grace instruments of our salvation the Conduit-pipes whereby thou derivest and conveyest good to us when thou hast made us good continue the meanes of salvation for our good every way The Church when she saith Doe good to us hath a large desire here be seeds of wondrous large things in these two short petitions Take away all iniquity And doe good to us A Bono Deo c. From the good God nothing can come but what is good therefore do good to us in all spirituall things The Prophet David aimes at this excellent good Psal 4.6 7. saying that other men are for corne wine and oyle and say who will shew us any good But Lord lift thou up the light of thy countenance upon us Thy loving kindnesse is better then life therefore doe good to us When thou hast forgiven our sins shine gratiously upon us in Jesus Christ In the good desired outward prosperity is also included And it extends its limits likewise to outward prosperity this desire of doing good let us have happie daies sweeten our pilgrimage here let our profession of Religion bee comfortable doe not lay more crosses upon us then thou wilt give us strength to beare doe good to us every way But marke the wisedome of the Holy Ghost in dictating of this Prayer to them hee speakes in generall doe good to us not to doe this or that good but he leaves it to the wisedome of God as they here frame their hearts unto the will of
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
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
RIC SIBBS S THEOL D AVL KATHARINAE CANTAB MAG NEC NON HOSPITIO GRAI A S CONCIONIBVS Aetat Suae 58. THE RETVRNING BACKSLIDER OR A COMMENTARIE upon the whole XIIII Chapter of the Prophecy of the Prophet HOSEA Wherein is shewed the large extent of GODS free Mercy even unto the most miserable forlorne and wretched sinners that may be upon their Humiliation and Repentance Preached by that Learned and Judicious Divine Dr. SIBBS late Preacher to the Honourable Society of Grayes Inne and Master of Katherine Hall in CAMBRIDGE Published by his owne Permission before his Death JEREM. 3. 10 11. Goe and Proclaime these words towards the North and say Returne thou Backsliding Israel saith the LORD and I will not cause mine Anger to fall upon you for I am mercifull saith the LORD and I will not keepe Anger for ever Onely acknowledge thine Iniquity c. LONDON Printed by G. M for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell MDCXXXIX To the Reader GOod Reader this Treatise begs the favour of those concerning whom especially it is said Christ came for poore trembling siners the blind the prisoners of hope such who by the assiduity iteration and multitude of Satans discouragements temptations sit as it were in darknes in the valley of death to whom every sowre thing is sweet Because these most of all relish and stand in need of mercy for when the least flame of that unsupportable wrath breakes forth in shew which is powred out like fire and kindled by the breath of the Lord of Hostes like a river of brimstone which can make the mountaines quake the hils melt burne up the earth and all that is therein the poore soule for the time thinking on nothing but blackenesse and darkenesse of tempest whilst by past sinnes without sight of the Mediator stares them in the face with millions of unconceiveable horrors and astonishments then to see light in darknesse Mercy in wrath the Sun-shine of righteousnesse a gratious God appeased by a Mediator with some sight and sense of its interest therin this must needs overjoy the troubled soule which is the maine subject of this booke how gratious God is to encourage miserable sinners to returne what incouragements and helps hee gives them what effects his gratious working hath in them and how sweetly they close with him againe Wherefore though this messe comes not unto thee set forth in a Lordly dish not having passed since the preaching thereof under the exquisite hand of the most worthy Author yet despise it not for many times though things of greater judgement affect the understanding most yet things of lesser concisenesse worke more upon the affections in a plaine flowing way which happinesse with all other felicities he wisheth thee who is ever Thine in the best bonds J H. THE SVMME OF THIS TREATISE THE time when Hosea prophesied pag. 2. The people of God are exhorted to repentance by many motives pag. 3. Gods answer to their petitions pag. 4. God comes not suddenly upon his children but gives them warning pag. 6. Which ariseth from the goodnesse of his nature pag. 7. Spirituall meanes best for preventing judgments pag. 7. In returning to God there must be a stop pag. 8. Humiliation what it is pag. 9. Resolution what it is pag. 9. How to know the truth of our Humiliation pag. 10. Where there is a falling into sinne there will be a falling into misery pag 12 c. God is willing to be at peace with us pag. 16. In all our distresses we must come to God in praier pag. 17 18 c. Why we must bring words with us though God knowes our mind pag. 22. That words and purposes must concurre in prayer pag. 23. Confession how it is to be made pag. 24. Why all iniquity is to be praid against pag. 25. The tryall of a sound desire pag. 26. Mercy begged above all pag. 27. Whether we ought not to thinke of our former sins pag. 28. How we may know our sinnes are forgiven pag. 29 c. The misery of those that have not their sinnes forgiven pag. 32. Gods favours are compleate to his children pag. 33. The loadstone of the soule is good pag. 34 c. How we may know blessings come from the love of God pag. 37 38 c. The use of vowes pag. 42 c. of a broken heart pag. 45 c What the sacrifice of praise is pag. 48 49. Why lips are mentioned for praise pag. 50. Helps to praise God pag. 51 52 Doubting kils thankefulnesse pag. 53. Assurance is the nurse of thanksgiving pag. 54. We should take advantage of our dispositions pa. 59. Incouragements to praise God pag 60 c. How to know when praise is accepted pag. 63. Reformation must be joyned with prayer pag. 66. True repentance is of the particular sin pag. 67 68 c. The creature cannot helpe of it selfe pag. 71 c. We are not to place our confidence in forces at home or abroad pag. 77. Warre is lawfull pag. 78 79. How we shall know when we exceed in confidence in the creature pag. 80 81. Boasting is Idolatry pag. 82 83. The danger of carnall confidence pag. 84. The emptinesse of the creature pag 85 c Men naturally prone to Idolatry pag. 92 93 c. Bitternesse of sinne causeth repentance pag. 99 100 101. Our affiance ought not to be upon the creature but upon God pag. 102. What Religion is pag. 103 104. Why the world hates Christians pag. 105. Mercy a most sweet object pag. 106 107 c. Why God shewes mercy to the distressed pag. 110 111 c. Worldlinesse to be hated pag. 115 116 c. How to retort Satans pollicy in our extreamity pag. 119. Where God gives a spirit of prayer he will answer pag. 126 127. Why we should come before God in prayer pag. 128 129. That Gods Church and Children are prone to backesliding pag. 131 c. How shall we know we are sicke of this pag. 134 c. Repentance not to be delayed pag. 139. Want of conviction makes us carelesse pag. 150 151 152. God is willing to save us pag 143 c. The scope of the new Covenant pag. 149. The greatest sinne is to deny God the glory of his Mercy pag. 150. An incouragement to search our sins deepely pag. 151 c. How to know God hath pardoned our sins pag. 156 157 158. Why carnall men are so quiet pag. 159. How to know the pardon of sin pag. 160. Why God suffers infirmities pag. 161 c. Why the soule must be humbled pag. 165. How God loves freely pag. 172 173 c. Gods anger against sinne pag. 183 184 c. Repentance turnes away Gods anger pag. 188 189. c. How anger felt may be remooved pag. 193. How to know afflictions are not in wrath though continued pag 195 196 197. That God hath a salve for every sore pag. 202. Gods love is
is set downe a further effect of this Repentance and gratious worke in them A sound and strong well rooted Indignation against their former darling sinnes Ephraim shall say what have I any more to doe with Idols Backt with a strong Consolation I have heard him and observed him c. Verse 8. 6. The Divers Event and Jssue of this Gods so Gratious Dealing is shewed both in the godly and Wicked 1. The Wise and Prudent understand and know that the wayes of the Lord are right and shall walke in them But 2. The Transgressors shall fall therein Ver. 9. O Israel Returne unto the Lord thy God for thou hast fallen by thine Iniquity Every word hath his waight and in a manner is an Argument to inforce this Returning O Israel Israel we know is a word of Covenant Iacob was Israel a Prince and Wrestler with God as they also ought to be Therefore he enforceth you also ought to Returne because you are Israel And 2. It was also an Incouragement for them to Returne because God so acknowledgeth them to be Israel and will be Gratious unto them though they were such hideous siners Returne saith Hee unto the Lord Iehovah Who is the chiefe good for when a man returneth to the creature which is a particular changable good unsatisfying the soule he is restlesse still untill he come unto Iehovah who is the all-sufficient universall good who fills and fills the soule abundantly therefore Returne to him who is the fountaine of all good and giveth a Beeing unto all things Ierem. 2.13 and not to broken Cisternes Hee is Iehovah like himselfe and changeth not And then He is thy God Therefore Returne to him who is thy God in Covenant who will make good his gratious Covenant unto thee and did choose thee to be his people before all the nations of the world this therefore is also an Incouragement to Returne And then Thou hast fallen by thine Iniquity Therefore because thou art fallen by thy Iniquities and thine owne Inventions have brought these Miseries upon thee and none but God can helpe thee out of these Miseries seeing he only can and is willing to forgive thy sinnes and revive thee Therefore O Israel Returne unto the Lord thy God for thou hast fallen by thine iniquity Now in that he forewarneth them of the fearefull Iudgements to come which were to fall upon them unlesse they were prevented by true Repentance hence in generall it is to be observed Obser That God comes not as a suddaine storme upon his people but gives them warning before hee smites them This is verified in Scripture when the crie of Sodome and Gomorrah was great Gen. 18.20.21 The Lord said Because the Cry of Sodome and Gomorrah is great and because their sinne is very grievous I will goe downe now and see whether they have done altogether according to the crie of it which is come unto me and if not I will know And wherefore was the Arke of Noah so long in building but to give warning to that sinnefull age which were nothing bettered by it The like we have of Pharaoh Exod. 11.1 and all the Egyptians who had so many warnings and miracles shewed before their destruction came Thus God dealt in Amos Therfore thus will I do unto thee and because I will doe this unto thee Amos. 4.12 Prepare to meet thy God O Israell O Hierusalem Matth. 23.37 Hierusalem saith Christ thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a henne gathereth the chickens under her wings and ye would not What need wee stand upon proofes are not all the Threatnings of Scripture as so many warning peeces of approaching Iudgements The Reason hereof is His owne nature hee is a Reason 1 God of long suffering Exod. 34 6. he made the world in six dayes yet hath continued it six thousand yeares notwithstanding the many sinnes and provocations thereof His mercies being over all his works Psal 145.9 And partly from a speciall regard to his owne Reason 2 deare children these terrible thretnings not being killing and wounding but like Ionathans warning Arrowes who though he shot yet ment no other harme to David 1. Sam. 20. Vse save to forewarne him of harme Let us therefore observe Gods gratious and milde dealing in so much mercy who giveth us so many warnings by his servants lesser judgments which wee have had amongst us Let us take notice and believe so as beliefe may stirre up feare and feare may provoke care and care stirre up indeavours to provide us an Arke even a hiding place beimes before winter and worse times come upon us Hence issueth another generall Point Observ That The best provision for preventing of destruction is spirituall meanes God himselfe is a Spirit and spirituall means reach unto him who is the first mover of the great wheele of all the affaires of this world It is preposterous to beginne at the second cause we trouble our selves in vaine there when wee neglect the first Wee should therefore begin the worke in Heaven and first of all Take up that quarrell which is betwixt God and our soules If this be done first we need not feare the carriage of second things Rom. 8.28 all which God out of his good providence and gratious care will frame to worke for good to his for whose sakes rather then helpe should faile he will create new helpes Isa 4.5 Wherefore in all things it is best to beginne with God The third generall point is this That Obser Of all Spirituall meanes The best is to returne to the Lord. In Returning 1 There must be a stop In this Returning 1. There must be a stop those who have run on in evill waies must first stop their lewd courses for naturally from our birth and childhood we are posting on to Hell and yet such is our madnesse unlesse the Spirit of God shew us our selves to be angry with these who stand in our way To make this stop then which is alwayes before Returning 1. There must be Examination and Consideration whether our wayes tend there be stopping Considerations which both waken a man and likewise put rubs in his way If a man upon Examination find his waies displeasing unto God disagreeing from the Rule and consider what will be the end and issue of them nothing but death and damnation and withall consider of the day of Iudgment The houre of Death The all-seeing eye of God and the like So the Consideration of a mans owne wayes and of Gods wayes towards him partly when God meetes him with goodnesse I have hitherto beene a vile wretch and God hath beene good to me and spared me and partly when God stops a wicked mans waies with thornes meetes him with crosses and afflictions these will worke upon an ingenious spirit to make him have better thoughts
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
unworthinesse whatsoever For all there is for the glory of his Mercy For in the Covenant of grace mercy doth triumph against judgment and justice Rom. 5.21 which mercy of God in Christ is said by the Apostle to raigne unto life everlasting by Iesus Christ our Lord. It reignes and hath a regiment above and over all For mercy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man to satisfie divine Justice and rejoyce against it But whence comes this that justice should be so satisfied because a way is found out how none of Gods Attributes are loosers by mercy That the greatest sin which is pardonable is to denie God the glory of his mercy Wherefore in any temptation when we are prone to doubt of Gods love say what shall we wrong God more by calling in question his mercy and the excellency of his loving kindnesse which is more then any other sinne we have committed This is a sin superadded against his Mercy Power Goodnesse Gratiousnesse and Love in healing of sinne which takes away the glory of God in that Attribute wherein he labours to triumph reigne and glorifie himselfe most Psal 145.9 and which is over all his workes Therefore he that offends herein in denying God the glory of his great tender unspeakeable mercy whereby he would glorifie himselfe most in the Covenant of grace he offends God most That we honour God most of all by giving him the glory of his mercy Therefore let us at such times as God awakens conscience be so farre from thinking that God is unwilling to cure and helpe us as to thinke that hereby we shall Honour God more by beleeving then we dishonoured him by our sinne For the faith of an humble contrite sinner it glorifies God more then our better obedience in other things doth because it gives him the glory of that wherein he delights and will be most glorified the glory of his mercy and truth of his rich abundant mercy that hath no bounds There is no comparison betweene the mercy of God in the Covenant of grace and that to Adam in the state of nature for in the first he did good to a good man first hee made him good and then did him good but when man did degenerate and was fallen into such a cursed estate as we are for God then to be good to a sinner and freely to doe good heere is goodnesse indeed triumphant goodnesse Cain was a cursed person who said Gen. 4.13 my punishment is greater then can bee borne wee know who spake it no God is a Physitian for all diseases if they be Crimson sinnes he can make them white as wooll Isa 1.18 Who would not be carefull therefore to search his wounds his sinnes to the bottome An incouragement to search our sins deeply let the search be as deepe as we can considering that there is more mercy in God then there can be sinne in us Who would favour his soule especially considering if he neglect searching of it sinnes will grow deadly and incurable upon that neglect Let this therefore incourage us not to spare our selves in opening the wounds of our soules to God that hee may spare all Thus we saw formerly The Church here is brought in dealing plainely with God and confessing all for she had an excellent Teacher and God answers all beginning with this I will heale their backsliding They were Idolaters and guilty of the sinnes of the second Table in a high measure no pettie sinnes yet God saith I will heale their backsliding c. Which being healed then an open high-way is made for all other mercies whatsoever which is the next point we Observe hence Observ That the cheefe mercy of all which leades unto all the rest is the pardon and forgivenesse of sinnes Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed which as it is the first thing in the Churches desires Take away all iniquity c. So it is the first thing yeelded to in Gods Promise I will heale their backsliding c. Pardon of sin and cure of sinne whereby the conscience ceaseth to be bound over to condemnation is the first and chiefest blessing of God and is that for which the Church falls out in a triumph Who is a God like unto thee Micah 7.18 19 20. that pardoneth iniquity and passeth by the transgression of the remnant of his heritage because hee delighteth in mercy c. And this is that excellent and sweet conclusion of the new Covenant also whereupon all the rest of those former foregoing mercies there are grounded Ier. 31.34 for I will forgive their iniquity and I will remember their sinne no more Yea this is the effect of that grand Promise made to his Church after the returne of their captivity Jer. 50.20 In those daies and at that time saith the Lord the iniquity of Israel shall bee sought for and there shall be none and the sins of Iudah and they shall not bee found for I will pardon them whom I reserve The point is plaine and cleere enough it needs no following The Reason is Reason Because it takes away the interposing cloud God is gratious in himselfe pardon of sinne remooves the cloud betwixt Gods gratious face and the soule Naturally God is a spring of mercy but our sinnes stop the spring but when sinne is pardoned the stop is taken away and the spring runs amaine God is not mercifull as a flint yeelds fire by force but as a spring whence water naturally issues Quest Seeing forgivenesse of sinnes unstops this spring why doe we not feele this mercy Answ Surely Why we want the sense of the forgivenesse of sinnes because some sin or other is upon the file uncancelled perhaps unconfessed or because we are stuft with Pride that wee beleeve not or are so troubled or trouble our selves that we apprehend not or beleeve not the pardon of sinnes confessed and hated But sure it is Forgivenesse of sinnes unstops the spring of mercy and unvailes Gods gratious face in Iesus Christ unto us Sinne being not pardoned this stops as the Prophet speakes our iniquity is that which keepes good things from us Therfore the cheefe mercy is that which remooves that which unstops the current of all mercy I will heale their backsliding c. Looke as a condemned Prisoner in the Tower let him have all contentment as long as he is in the displeasure of the Prince stands condemned and the sentence unreversed what true contentment can he have none at all So it is with a sinner that hath not his pardon and quietus est from heaven yeeld him all contentment which the world can affoord all the satisfaction that can issue from the creature yet what is this to him as long as he hath not mercy and that his conscience is not pacified because it is not cleansed
the humble and mocke Those who set upon things rashly without prayer as though they were Lords of all and without dependance upon God promising themselves good successe they make Idols of themselves as a proud man is an Idoll hee worships himselfe whilst he leanes to his owne wit plots and parts carnall men thus Idolize themselves Againe you have some who are none of the worst 7. Idolatry is committed by trusting to the performances and tasks of Religion who commit this great sinne of Idolatry by trusting to the outward performances and taskes of Religion thinking that God must needs be bound unto them when they have done so many taskes read and prayd or heard so many sermons or done a good deed But heere lyeth the spirituall subtilty in that they set up these things too high when if they finde not that successe they looke for then they inwardly murmur against God when rather all these things should be done with a spirit of Humility and subjection using them onely as meanes whereupon we expect Gods blessing craving his assistance and strength to doe them in a holy and a selfe-denying manner when we doe otherwise and trust to the outward taskes and performances we doe wee make them Idols And you have many that goe along with outward performances who never come to a dram of grace because they trust to the outward performances and looke not to the life and soule of them which is the Spirit of God assisting quickning strengthning blessing them The life of a Christian is a perpetuall dependance upon God in the use of meanes and not an Idolizing of them to bee carelesse when he hath done his taske 8. It is Idolatry so to trust to the worke of grace as to neglect justificatioÌ„ and acceptation to life everlasting But a more subtill Idolatrie then this is of an other kinde when we trust too much to the worke of grace and rely not upon God in Christ in the matter of justification and acceptation to life everlasting which is a fault both 1. Before 2. After Conversion First before Conversion When we thinke we have not done so much good and beene sufficiently humbled and therefore that God will not be mercifull to us as if Christ must take us with dowry of good deeds or else hee cannot whereas all grace is promised upon our entry and comming into the Covenant of grace upon our believing when we come with emptie hearts and hands The poore saith Christ receive the Gospell Mat. 11.5 Mat. 9.13 Mat. 11.21 and those that are lost Christ is sent to save them and to call in the weary and heavie laden And after Conversion those that are in the state of grace oftentimes want that comfort in the maine point of justification and acceptation to life everlasting which they should have because they looke into their imperfections seeing this and that want and so are swallowed up of discomfort whereas if we had all the graces in the world yet we must live by Faith relying upon the merits of Christ For our good works bring us not to Heaven as a cause but onely are helps and comforts to us in our walking to Heaven For if we had all the sinnes of all men yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away if wee can goe out of our selves and cleave to that Therefore in trouble of conscience we must not looke either to our good or our ill but to Gods infinite Mercy and to the infinite satisfaction of our blessed Sâ—viour the Lord Jesus Christ there as it were loosing our selves seeing our sinnes as mountaines drowned in the infinite sea of his Mercy The blood of Christ that will pacifie and stay the conscience nothing else can give rest to our soules If we looke to our workes and to the measure of our sanctification what saith holy Paul in the like case Yea doubtlesse Phil. 3.8 and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may winne Christ even his Righteousnesse and best works therefore there is no regard to be had of them in that case Wherefore when wee would speake comfort to a distressed conscience wee must not looke to his ill or good but to the command This is his command that we believe 1 Iohn 3.23 and looke to the all sufficiencie of God in Christ and the promises whereby we honour God in giving him the glory of his truth and depart with comfort Therefore though wee hate grosse Idolatry yet we see there are many wayes wherein the soule may bee seduced whereby we may come very neere that sinne which our soule hateth by trusting too much to something out of God Vse 5 If then the case be thus how shall we come to reforme it for a Use of Direction so as to flie from all Idolatrie How to reforme our selves so as to flie from Idolatry and to say with Ephraim What have I now any more to doe with Idols First of all doe but consider Gods hatred unto all sorts of Idolaters for he accounts such to hate him and so accordingly punisheth them In the second Commandement those that are given to Idolatrie in any kinde are such as hate God which is a horrible thing and yet notwithstanding this is the disposition of all such as are Jdolaters so farre forth as they are Jdolaters they hate God for the more we know God the more we shall hate all Idols What have I now any more to doe with Idols Labour to grow in the sound knowledge of God and of Christ and of their all-sufficiency Marke S. Paules method Coloss 2. and in other places when he would draw us from all outward things he speakes gloriously of the fullnesse of Christ In him dwelleth all the fullnesse of the God-head bodily and In him you are compleat Col. 2.9 When he would draw them from touch not taste not handle not worshipping of Angels and from counterfeit humility hee labours to dispossesse them of these Idolatrous conceits and to possesse them of the fullnesse of Christ If in him we have fullnesse why should we looke for any thing out of him If we be compleat in him Jf all fullnesse be in him why doe wee seeke any thing out of that fullnesse Thus the holy Apostle shutteth up his first Epistle Babes keepe you from Idols What is promised there 1 John 5.21 Christ is eternall life all is in him whereupon presently comes this Babes keepe you from Idols If life and happinesse and all be in Christ If we be compleat in him and the fullnesse of all be in him why should we goe out of him for any thing Gen. 17.1 When God would perswade Abraham to leave all Idolatrie and all things else to depend wholly upon him what doth he first possesse him with I
Psal 121. The more we shal inrich refresh our memories with thinking of these things the more comfort will sink into our hearts The 111. Psal is all spent on comfort in this kinde I will lift up mine eyes to the hils whence commeth my salvation my helpe commeth from the Lord who made Heaven and Earth all my helpe is from him hee will not suffer my foote to be mooved be that keeper Israel will neither slumber nor sleepe He will not slumber that is his eyes are alwayes open to see as his eares to heare Behold he that keepeth Israel 〈◊〉 neither slumber nor sleepe the Lord is thy keeper thy shadow so that the sunne shall not sâ—ite thee by day nor the moone by night the Lord shall preserve thy going out and thy comming in from this time for ever Thus we see this Scripture is a large glosse and commentary upon this truth that God with a speciall providence and protection cares for his children to keepe them from all ill he will be as the firre tree to them in regard of shadow Whence we observe in speciall Observ That this life of ours wh◠〈◊〉 come to Heaven is subject to scorchings and many annoyances and those â—â—th outwardly and inwardly from our selves and from others Frist for outward annoyances how many of them is our poore life subject unto and for inward terror and boyling heate of conscience when God in anger discovers himselfe unto 〈◊〉 Psal 50.21 and sets our sinnes in order before us O then if wee have not a shadow if God in mercy through Jesus Christ be not a shadow to keepe that boiling heate from us what will become of the poore conscience especially if Satan adds his poisoned fierie darts poisoning inflaming the conscience with temptations to despaire as if God had forsaken and were angry oâ— when God seemes angry then hee seemes like a consuming fire O! who can abide it when all these fiery temptations are joyned with Gods anger yet the dearest of Gods Saints are subject to these inward boiling heats of Gods anger My God my God why hast thou forsaken mee Mat. â—7 46 said the head of the Church himselfe Iob 16.12 and see how Iob complaines thou hast see me as a But to shoot at And in regard of this spirituall disertion David complaines much throughout the Psalmes So this our life is subject to outward and spirituall annoyances from God from Satan and from our selves and the world every way annoyed with scorchings and heate what need a shadow a protection a defence else That supposeth this Their misery who have not God for a shadow is shewed If this be so then consider how fearefull the condition of those people is that are not under the shadow of the Almighty who have not God as a firre-tree to shadow and cover them that he is not a cloud by day too and a pillar of fire by night that have not him for a hiding place to spread the wings of his mercy over them What is the state of such people Surely howsoever God feed them and fills their bellie with good things in this world for a time yet their case will be fearefull when God lets loose conscience and Sathans fiery darts against them Judge then hereby what our state is by nature without God The same sunne which cherisheth and comforteth also tortures and scorches us so God is a sunne a quickning sunne to his children yea a vigorous sunne Mal. 4 2. who hath healing under his wings but to the wicked he is a scorching and a consuming fire Heb. 12.29 it is a fearfull thing to fall into the hands of the living God who is so dreadfull he will not be a shadow to the wicked in an excellent manner he indeed permits them to have many shaddowes in this world many sweet comforts and keepes them also from many dangers but they have not that worthy portion which Hannah had from her Husband Love at the houre of death and in time of temptation when these comforts leave them what shadow have they then none at all but are as naked men in a storme subject to the fury of Gods eternall wrath The things which are most comfortable to Gods people are most terrible to them as it is said in one of those plagues powred out upon Antichrist for all the violls there spoken of tend to the punishing of Antichrist Reve. 6. there is a violl powred forth upon the Sunne which reflecting and lighting upon them causeth them to blaspheme they were so scorched with it The Sunne by probable interpreters is said to be the Word of God which when it is opened is sweet and comfortable to Gods people but shining upon men that are naught especially at the howre of death in affliction and in distresse it speakes no comfort to them but causeth them to despaire rage and storme Nay prophane men when they are at the best they rage and storme at the direction of the sunne because it discovers to them that which they would not have knowne Vse 1 Now what Use should we make of this will God be a shadow to his people to keepe them from all evill as his promise was to Abraham in the covenant of grace Gen. 15.1 I will be thy buckler to keepe ill from thee Psal 84.11 and thy exceeding great reward And in the Psalmes God promiseth to be a Sunne for good and a shield to keepe off all ill Will God bestow good and keepe off ill from us then labour to come willingly under the shadow of the Almighty to serve him and to make God in covenant our God that he may be a shield and a hiding place unto us and a shadow in all extremities whatsoever Those that attend upon great persons they doe it upon this hope O! if I belong to such a great person hee will shelter me that every base person shall not wrong me I shall now have some prerogatives Doth carnall pollicie teach poore creatures who are subject to abuse it to get some shelter of great noble Men to be priviledged and shall not spirituall wisdome teach us to get under the great God under the shadow of his wings none can come neere to annoy us without his speciall will and leave as in the storie of Iob The Divell durst not annoy him Job 1. Mat 8.31 nor enter into the Swine much lesse hurt Gods children shall we not therefore get under the service of our God can any man shelter us better there is no service to that of a King but is there any service to the King of Kings and Lord of Lords will he suffer his children to be abused in his owne sight or his followers disgraced surely no therefore make this use of it to get into the service of the great God which is a rich secure and safe service Vse 2 Againe it yeelds us an use of Resolution for to obey God and to
these things by divine Truth we grow wise and prudent the Spirit ioyning with the same and then we come to make a right use of them There must bee first a spirituall Wisdome and Prudence inlightned by the Spirit ere we can make use of the word aright to taste and relish it Because though the word be light yet light alone is not sufficicient to cause sight but there must concurre unto the outward light an inward sight grace must illuminate the understanding and put a heavenly light into the soule As by the light within meeting with the light without the eye being the instrument of sight applying it selfe to the thing thence comes sight So there be divine Truthes out of us wherewith when the Holy Ghost puts an inward light into the soule sanctified VVisdome and Prudence then the inward light meeting with the light without we see and apprehend The Spirit therefore must joyne to worke VVisdome and Prudence Naturally we are all dead and have lost our spirituall senses therefore the Spirit of God must worke in us spirituall sences sight and taste that wee may see discerne and relish heavenly things which ere we can doe there must be a harmony betwixt the soule and the things that is the soule must be made spirituall answerable to the heavenly things pitched upon or else if the soule be not set in a suteable frame it can never make a right use of them Now when the understanding of a man is made wise by the Spirit of God it will relish Wisdome and Prudence For the Spirit of God together with the Scripture takes the scales off the eyes of the soule subdues rebellious passions in the affections especially that rebellion of the will putting a new relish in all so as they come to love affect and joy in heavenly things Now when these scales of spirituall blindnesse are fallen off the eyes of the soule and when rebellion is remooved from the will and affections then it is fit to joyne and approove of heavenly things else there is a contrariety and Antipathy betwixt the soule and these things as the body when the tounge is affected with some aguish humour cannot relish things though they be never so good but affects and rellisheth all things suiting that distemper So it is with the soule when it is not inlightned it judgeth all things carnally there being an antipathy betweene the soule and divine truths brought home unto it perhaps a soule not inlightned or sanctified will apprehend the generallities of truth very well but when they are pressed home to practise then unlesse the soule be changed it will rise up and swell against divine truths and reject the practise of them Without subduing grace to alter and change the soule the affections thereof are like the March Sunnes which stirre up a great many humors but not spending them they breed aguish humors and distempers So the light of the word in a carnall heart it meets with the humours of the soule and stirres them but if there be not grace in the soule to subdue these affections it stirres them up to be the more malicious especially if they be prest to particular duties in leaving of sinnefull courses so that the Spirit of God must alter the understanding and subdue the will and affections ere there can be a conceiving of divine truths savingly Therefore before these acts he joynes these graces Who is wise and who is prudent c. Vse The use hereof is this much not to come to the divine truth of God with humane affections and spirits but to lift up our hearts to God Why Lord as things themselves are spirituall so make me spirituall that there may be a harmony betweene my soule and the things that as there is a sweet rellish in divine truths so there may be a sweet taste in mee to answer that rellish which is in divine truths that the wisdome of thy word and my wisedome may be one then a man is wise There is not the commonest truth or practicall point in Divinity but it is a mistery and must be divinely understood and must have prudence to goe about it as we should doe Repentance and the knowledge of sinne it is a mistery till a man be sanctified in his understanding he can never know what spirituall misery is till the inward man be inlightned and sanctified to know what a contrariety there is betweene sinne and the Spirit of God As no man can know throughly what sicknesse is but he that hath beene sicke for the Phisitian doth not know sicknesse so well as the patient who feeles it So it is with a holy man sanctified by the Holy Ghost tell him of sinne he feeles it and the noisomenesse of it the opposition of it to his comfort and communion with God Onely the spirituall inlightned man can tell what Repentance sin sorrow for sin and the spirituall health of the soule is Therefore it is said here Who is wise and who is prudent and he shall understand these things The end of the fourteenth Sermon THE FIFTEENTH 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 right the just shall walke in them but the transgressors shall fall therein AT length by divine assistance we are come unto the conclusion of this short Chapter wherin the Holy Ghost from God hath shewed such bowells of mercy and tender compassion unto miserable sinners incouraging them to returne unto the Lord by many and severall arguments being formerly insisted upon our last worke was to shew you what Wisdome and prudence was the difference of them and how that none without these endowments are able to know and make use of divine Truthes and misteries of Religion Who is wise and he shall understand these things prudent and he shall know them c. We came then to shew that there must be Prudence and Wisdome before wee can understand divine Truthes there must be an illumination within it is not sufficient to have the light of the Scripture outwardly but there must be a light of the eye to see there must be wisdome and Prudence gathered from the Scriptures Now VVisdome and Prudence if they be divine as here is meant it is not a discreet managing of outward affaires of our personall condition but an ordering of our course to Heaven-ward Wherefore a man may know whether he be wise and prudent by his relishing of divine Truthes for otherwise he is not wise and prudent in these things which are the maine Now having shewed that onely the wise and prudent can conceive and make a right use of these great things delivered he comes to shew and defend the equity of Gods wayes how crooked soever they seeme to flesh and blood these things ought to be hearkned unto because they are the wayes of God The wayes of the Lord are right By wayes heere he understandeth the whole
Law and Gospell the whole Word of God which he calleth right not onely because 1. They are Righteous in themselves but 2. Because they reforme whatsoever is amisse in us and rectifie us and 3. VVorke whatsoever is needfull for our good and salvation Now more particularly Gods wayes are 1. Those wayes wherein he walks to us or 2. The wayes that he prescribes us to walk in and 3. Our wayes as they are conformable to his Any of these are the wayes of God of all which more heereafter The wayes wherein he walkes to us Gods wayes to us because many of them are untraceable as unsearchable to us are not here meant As those of Election Predestination and Reprobation the reasons whereof if we take them comparatively cannot be searched out why God should take one and not another it is an unsearchable way But take a man single out of comparison the wayes of God will appeare to be right even in that harsh decree which many men stumble so much at for none are ever brought in the execution of that decree to be damned but you shall see the wayes of the Lord right who a long time together offers them a great deale of mercy which they refusing and resisting the Holy Ghost taking wilfully contrary courses worke out their owne damnation So that at length the issue of those unsearchable wayes will appeare to be right in every particular howsoever the comparative reason at the first why God singles out one man and not another will not appeare As for the wayes of his Providence in governing the world and ruling of his Church The wayes of his Providence c. this is the way of God which is right all which wayes though we cannot in all particulars see in this world yet in Heaven in the light of glory we shall see what cannot now be seene in the light of grace and nature For there be misteries in Providence who can tell the reason why of men equally good one should bee sorely afflicted and the other should goe to Heaven without any affliction in a smooth way none can give a reason of it but we must subscribe to the hidden wisdome of God whose wayes are unsearchable in his Providence yet are they most right though they be above our conceit If wee could conceive all Gods wayes then they were not Gods wayes for in his wayes to us he will so carry them as he will shew himselfe to bee above and beyond our shallow conceits But the wayes especially here meant are the wayes which he prescribes us to walke in and they are 1. What we must beleeve and then 2. VVhat we must doe there is First Obedience of Faith and then Obedience of life These are Gods wayes prescribed in the word and only in the word Now our wayes when they joyne with Gods wayes that is when our life Our wayes joyning with Gods wayes purposes and desires of the inner man in our speeches carriage and conversation agree with Gods wayes then in some sort they are Gods wayes the just shall walke in them They shall walke in these wayes that is in those wayes which God prescribeth As for those wayes wherein God walkes to us we have not so much to doe here to consider them But by walking in the wayes which he prescribes we shall feele that his wayes to us will be nothing but mercy and truth Psal 25.16 The wayes of the Lord are right those wayes that he prescribes to men to be beleeved and done they are right and streight that is they are agreeable to the first rule of all Right is the judgement and will of God He is the first truth and the first good the prime truth and good which must rule all others Mensura mensurans as they use to speake in Schooles the measure that measures all other things for all other things are onely so farre right as they agree to the highest measure of all which is Gods appointment and will So the wayes of God are said to be right because they agree to his word and will they are holy and pure as himselfe is just pure and holy The wayes of the Lord are right Right as they agree to that which is right and streight and right likewise because they lead directly to a right end We know a right line is that which is the shortest betweene two tearmes that which leads from point to point is the shortest of all other lines So Gods wayes are right and streight there are no other wayes which tend directly to happinesse without error but Gods wayes all other wayes are crooked wayes So Gods wayes are right as they looke to God and as they looke unto all other inferiour courses they are right to examine all our wayes by being the rule of them And they are right as they looke to Gods will and are ruled by him The wayes of the Lord are right Hence observe we in the first place that the first thing wee should looke too in our conversation must be to know this for a ground Observ That man is not a prescriber of his owne way and that no creatures will is a rule We must imbrace therefore no opinion of any man or any course injoyned or prescribed by any man further then it agrees with the first truth and the first right Gods wayes are right right as a standard that is a measure to measure all other measures by So Gods will and truth revealed is a right rule and the measure of all other rules whatsoever Directions therefore which we have of things to be beleeved and done from men must be no further regarded then as they agree with the first standard Therfore they are mistaken and desperately mistaken that make any mans will a rule unlesse it be subordinate to that which is higher at which time it becometh all one with the higher rule When a man subordinates his directions to Gods then Gods and his are all one Otherwise without this subordination wee make men gods when we make their will a rule of our Obedience The wayes of the Lord are right But of this onely a touch by the way the maine point hence is The Word of the Lord is every way perfect and brings us to perfection Observ As we may see at large prooved Psalme 19.7 c. Where whatsoever is Good Comfortable Profitable or Delightfull either for this life or the life to come is all to bee had from thence And the Wiseman saith Pro. 30.5 Every word of God is pure c. A similitude taken from gold which is fined till it be pure as it is expressed in another place The words of the Lord are pure words Psal 12.6 as silver tryed in a fornace of earth and purified seven times 2 Tim. 3.16 And so the Apostle to Timothy All Scripture is given by inspiration of God and is profitable for Doctrine for Correction for Reproofe for instruction in Righteousnesse that
some comforts afforded them which supporteth them against all the stormes and tempests they endure they have alwayes a Goshen to fly too others shall perish in that way wherein they shall walke and escape The just shall walke in them but the transgressors shall fall therein Thus farre we are now come in the unfolding of this Chapter having shewed Gods rich and incomparable mercies to miserable and penitent sinners how ready God is to embrace such as this rebellious people named were with all the arguments used to make them returne unto the Lord we are now come at last unto the upshot of all a discovery of the severall effect and worke Gods word hath upon both sorts of people here named and aymed at The just shall walke in them but the transgressors shall fall therein These were very bad times yet there were just men who walked in the wayes of God so that we see In the worst times God will have alwayes a people that shall justifie wisedome God will have it thus even in the worst times that the just shall walke in them though before he saith Who is wise and who is prudent yet here he shewes that there shall be a number who shall walke in Gods wayes Who though they goe to Heaven alone yet to Heaven they will though they have but a few that walke in Gods wayes with them they will rather goe with a few that way then with the wicked in the broad way to Hell alway God hath some who shall walke in his way for if there were not some alway who were good the Earth would not stand for good men they are the Pillars of the world who uphold it It is not for wicked mens sake that God upholds the frame of the creatures and that orderly government we see all is to gather together the number of his elect of whom in some ages there are more and in some lesse of them borne thereafter as God breathes and blowes with his Spirit For according to the abundant working of the Spirit is the number of the elect Yet in all ages there are some because it is an Article of our Faith to believe a holy Catholicke Church Now it cannot be an article of Faith unlesse there were alway some that made this Catholike Church for else there should be an act of Faith without an object Therefore we may alwayes say I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards And what is the disposition of these some The disposition of just men in their places to have a countermotion to those of the times and places they live in Some are foolish not caring for the wayes of God cavilling at them But the just shall walke in them that is they take a contrary course to the world that slights wisedome Thus in all times it is the disposition of Gods children to goe contrary to the world in the greatest matters of all They indeed hold correspondency in outward things but for the maine they have a contrary motion As we say of the Planets that they have a motion contrary to the wrapt motion being carried and hurried about every twenty foure houres with the motion of the Heavens they have an other motion and circuit of their owne which they passe also So it is with Gods people though in their common carriage they be carried with the common customes and fashions of the times yet they have a contrary motion of their owne whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world discerne it not they have a secret contrary motion opposite to the sinnes and corruptions of the age and times they live in Therefore in all ages it is observed for a commendation to goe on in a contrary course to the present times Gen 6. Gen 18. Noah in his time Lot in his time and Paul in his time who complaines All men seeke their owne Phil. 2.21 it is a strange thing that Paul should complaine of all men seeking their owne even then when the blood of Christ was so warme being so lately shed and the Gospell so spread yet all men seeke their owne And he speakes it with teares but what became of Paul and Timothy and the rest Phil 3.20 But our conversation is in Heaven from whence we looke for the Saviour the Lord Iesus Christ c. Let all men seeke their owne here below as they will we have our conversation contrary to the world Our conversation is in Heaven c. So that they hold out Gods Truth in the midst of a crooked and perverse generation that is when every man takes crooked wayes and courses in carnall pollicie yet there are a company that notwithstanding walke in the right wayes of God cleane contrary to others The just will walke in the right wayes of God As holy Ioshua said Choose you what you will doe Josh 14.15 but howsoever I and my fathers house will serve the Lord. So when many fell from Christ for a fit because his Doctrine seemed harsh Peter justified that way when Christ asked him will ye also leave me with the rest who are offended Lord saith he whether shall we goe we have tasted the sweetnesse of the Word and felt the power thereof Whether shall we goe Lord Joh. 6.68 thou hast the words of Eternall life So Gods people have an affection carriage and course contrary to the world Reason The Reason is taken from their owne disposition they are partaker of the divine nature 2 Pet. 1.3 which carrieth them up to God-wards against the streame and currant of the time Vse The Use hereof shall be onely a Tryall of our selves in evill times whether or not then we justifie Gods wayes and the best things If we doo it is a signe we are of the number of Gods elect to defend and maintaine good causes and right opinions especially in divine truthes which is the best character of a Christian others in their owne spheare have their degree of goodnesse but wee speake of supernaturall divine goodnesse a man may know he belongs to God if he justifie wisedome in the worst times if he stand for the truth to the utmost thinking it of more price then his life It is the first degree to Religion Luk. 14 26. to hate father and mother wife and children and all for the Gospell Now when a man will justifie the truth with the losse of any thing in the world it is a signe that man is a good man in ill times Therefore in ill times let us labour to justifie truth both the truth of things to be beleeved and all just religious courses not onely in case of opposition being opposed but in example though wee say nothing Heb. 11.7 Noah condemned the world though he spake not a word by making an Arke so Lot Sodome though he told not all Sodome of
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