counterfeit repentance of Hypocrites from the fourth verse to the end of the Chapter which was neither sound nor sincere nor yet durable and lasting whereof wee must take heed and labour to auoyde all hypocrisie in the seruice of God who as hee is a spirite so he loues truth in the inward affections And will bee serued in spirit and truth Psal 51.6 The three first verses containe a most holy and christian perswasion of the beleeuing Iewes Text diuided to turne vnto the Lord from all their sinnes especially from that vile and horrible sinne of Idolatry And in the same we are to consider three things First the motion and godly perswasion which the children of God make one to another Come let vs returne c. Secondly the reasons and arguments which they vse to enforce their godly exhortation to perswade each other to turne vnto the Lord and they bee two especially The first drawn from the iustice of God in these two words Hee hath spoyled hee hath wounded The other drawne from the mercy of God in these words Hee will heale vs hee will bind vs vp And because this argument taken from the mercy of God is a reason of all reasons and such an argument as Paul makes choyse of aboue all others saying I beseech you brethren by the mercies of God that yee giue vp your bodies Rom. 12.5 c. As if he should say If the manifold mercies of God both for soule and body if the bloudshed of Iesus Christ will not moue a man to turne vnto God he is in a wofull case I say because this argument is of speciall force to moue hard-hearted sinners to turne vnto God The people of God in this place vrge it further and amplifie this argument by two other circumstances First The shortnes of the time After two dayes hee will reuiue vs and the third day hee will rayse vs vp If wee draw neere vnto him by true and vnfained repentance The other circumstance is taken from the greatnesse of Gods mercy Hee will reuiue vs Hee will rayse vs vp answerable to the two former words He hath spoyled vs he hath wounded vs So here the mercy of God exceedes his iustice for it is not sayde that hee had kilde vs or cast vs away but onely spoyled vs and wounded vs with a blow or stripe or twaine But his mercy is aboue all his workes for though he had vtterly killed vs yet he will reuiue vs Nay hee will rayse vs vp though wee had layne not foure dayes but foure hundred dayes in the graue of sinne yet his mercifull right hand can and will rayse vs vp againe The third speciall thing in these verses is the fruits of repentance and of true conuersion If we doe truly repent and draw neere vnto God by Conuersion The first fruit of our Repentance is this That as wee draw neere vnto God by true and vnfained Repentance so he will draw neere vnto vs and Wee shall liue in his sight that is in his fauour and in the light of his countenance Nay wee that are truely conuerted shall liue and behaue our selues as euer in Gods presence and before his blessed face The second fruit of our true Conuersion and sincere Repentance is Ioh. 17.3 That wee shall haue knowledge The Lord will in mercy poure into our hearts the true sauing knowledge of himselfe euen the knowledge of the whole Trinity Father Sonne and holy Ghost Nay wee shall not onely haue this heauenly knowledge poured into our hearts by the Spirite of Iesus Christ but as a man in a dropsie the more hee drinkes the more he thirsts and desires drinke so Wee shall indeuour our selues to know the Lord That is wee shall hunger and thirst after this heauenly knowledge as the food of our soules and neuer to be glutted with it but labour to abound more and more in it The third fruit of our Conuersion is in the third verse That as wee doe by true and vnfained repentance draw neare vnto our God So will he be most ready to helpe and to comfort vs. The Lords comming foorth is prepared as the morning True it is that the sense and feeling of Gods mercy is oftentimes extinguished in the hearts of his children as the comfortable light and beames of the Sunne vnder a thicke cloud or when it is gone vnder the earth So as oftentimes wee thinke that God forgets vs and hides himselfe from vs But his comming to helpe vs is Prepared and therefore most certaine and he shall come as the Morning most comfortably vnto vs. Euen as the bright beames and cleare countenance and face of the Sunne after a windy tempestuous stormy and boysterous night is very comfortable So the bright beames of Gods mercies breaking foorth and shining vpon our hearts after a darke and cloudy night of affliction it is most comfortable to glad and reioyce the distressed Soule of a poore sinner Nay in the second similitude hee shewes that the comming of the Lord shall bee not onely ioyfull and very comfortable but most effectuall to a wounded Soule that lyes languishing vnder the heate of Gods wrath that as helpe long looked for and in time of greatest danger is of al other most welcome so when the Lord shall come with helpe and deliuerance after great danger and long expected this is most set by and most esteemed And therefore the Prophet sayeth The Lord will come as the raine euen as the latter raine vnto the earth Now as moderate raine is welcome at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heate of the Sunne and begins to capper and gape for want of moisture so then a gracious raine a sweet shower is most welcome then it doth most good not onely to cherish the thirstie and scorched earth but also to ripen the fruites of the field and to bring them to perfection Euen so when a poore Soule doth pant and breath vnder the burthen of his sinnes and is scorched with the burning heate of affliction then if the Lord in mercie send a gracious storme and comfortable raine into our thirsty soules and send a heauenly shower of his blessed mercy Nay if he distill but one little droppe of his mercy in the burning heate of affliction this is most welcome this is most comfortable to asswage and to comfort the heate of a sinner scorched and tormented for feare of the burning anger and wrath of God against sinne Thus much briefly for the vnfoulding of the words and the meaning of them in generall IN the former Chapter the Lord told them Coher that hee would bring great and grieuous Iudgements vpon them vntill such time as they would turne and seeke him confessing their sinnes and amending their euill liues And in the last verse of the former Chapter the Lord saith In their afflictions they will seeke me diligently Shewing
wounded doth make no account at all of the same nor neuer seekes vnto God for mercy Hee will heale vs hee will bind vs vp NOw followes the second reason drawne from the mercy of God For though hee hath spoyled vs and wounded vs yet he will heale vs and bind vs vp againe And these be the most gracious words of God himselfe Behold I am hee and there is no God but I Deu. 32.34 1. Sam. 26. I kill and make aliue I wound and make whole againe And therefore this reason drawne from the mercy of God seeing hee offers himselfe to heale vs and to bind vp the wounds of our soules Oh it ought to moue vs greatly to turne vnto him So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this The mercy of God must lead men to repentance that as the iudgements of God must alluremen to repentance and to returne vnto God so must his mercies I remember the speech in the Prophet where the Lord is pleased to make vs the better to conceiue of his mercy to take to himselfe the affections of a man Ier. 31.20 Hos 11.8 His bowels were troubled for Ephraim And againe How shall I giue thee vp Ephraim how shall I deliuer thee Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within mee my repentings are rowled together It is all one as if the Lord should haue said Oh it goes neare me O Ephraim Exod. 34.6.7 O Israel that I should euen be forced by thy rebellion and horrible impieties to deale so straightly with thee And the Lord tels Moses Psal 86.15 that he is a Mercifull and a gracious God slow to anger and abundant in goodnesse and truth reseruing mercy for thousands and forgiuing iniquity and transgression and sinne Hee is called againe of the Psalmist A pittifull God And the like is intended in the language of the new Testament That when hee saw the multitude dspersed as sheepe hauing no shepheard his bowels earned within him Mat. 9.36 These examples and the like whereof the Scriptures are full all serue to confirm the euerlasting truth of this doctrine that God is a God of mercy that his mercies ought to allure men to repentance for though the thundering out of the threatnings and iudgements of the Law be a meanes to awake a secure heart yet nothing will so much affect a mans mind euen melt a mans soule to make a man returne vnto God as the due knowledge and consideration of the vnspeakable riches of Gods mercy and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance for that he will bee ready to Heale our sores and Bind vp the bleeding wounds of our soules which we haue made by sinne if we will repent and returne vnto him And indeed this is one of the maine differences betwixt the godly and the wicked The iustice of God doth sometimes so farre preuaile with the wicked as that they feare and tremble but it is not for the losse of Gods fauour but for feare of torment But on the contrary the goodnesse and mercy of God doth euen cause the seruants of God to quake and to tremble lest by any means they should depriue themselues of the comfortable enioying of his loue according to that of the Prophet Dauid Psal 130.4 There is mercy with thee O Lord that thou mayest be feared Oh blessed feare when the mercy of God doth beget it in a mans Soule So then we see that the mercy of God is infinite his compassion is higher then the heauens it is the greatest dishonour done vnto God that can be to doubt of his fauour and to call his louing kindnesse into question Let vs build vp his promises as a sure foundation that shall neuer be remoued Heauen and Earth shall passe away but his word shall not passe away We haue the Word and the Oath of God as two vnchangeable Witnesses so that it is impossible he should lye or be deceyued Againe we haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. Mat. 5.18 Heb. 6.18 Rom. 8.16 And we haue withall the earnest penny as a pawne left vnto vs and all to assure vs of his fauour and loue and therefore this reason of the Church and people of God drawne from the mercy of God seeing that he is so ready to pardon sinne and to entertain poore penitent sinners that sue to him for mercy it ought to be most forceable vnto vs to moue vs to Returne vnto him Now let vs come to the vses First seeing that the Lord as hee doth wound vs chastice man for sinne so it is he alone that is the spirituall Vse 1 Physitian of our soules Hence then we are directed to whom to seeke for remedy euen vnto God alone who as he wounds so he heales as he breaketh asunder so hee bindeth vp If a man haue some dangerous disease in his body or other deadly wound if hee know any man to be of skill and a faithfull Chirurgion he will seeke to him and let him out and laâ—nce him Well this is our case we bee spiritually sicke euen vnto eternall death in regard of ourselues our soules be grieuously and dangerously wounded what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules who is most able and willing to cure vs and heale vs And as the poore Begget vnlaps his legges and shewes his grieuous sores to those that passe by and all to moue compassion So let vs not be ashamed to lay open our soules to Iesus Ghrist let vs confesse our grieuous and manifold sinnes Let vs not be ashamed to let him see our spirituall wounds but let vs make our moane to him and craue his help and begge as for life death for the pardon of them and if wee can get but one drop of his precious bloud it will bee a plaister to heale our wounds and cure the deadly diseases of our soules When the children of Israel had grieuously sinned Num. 21. the Lord sent fierie Serpents amongst them now many of them by the stinging and biting of them were so inflamed that they died and could not be cured But when they repented and cryed to God in their misery behold he commaunds that Moses should make a brazen Serpent set it vpon hie that so many as were stung with those fiery Serpents might cast their eyes immediately vpon that brazen Serpent and so might bee cured Euen so all of vs are stung by the fiery Serpents of our sinnes and we newly wallowing in the bloud of our soules Yet see Oh see the mercy of God who hath giuen vnto vs his owne sonne who is the brazen
as a Leprosie as red as Scarlet and as filthy as dung yet if God giue repentance and wee can beleeue here wee haue the promise of Gods mercy yea assurance of forgiuenes Let vs returne vnto the Lord and hee will heale vs hee will bind vs vp Oh then let none bee discouraged from seeking vnto him for mercy but let them seeke it rightly and that by Repentance and they shall obtaine assuredly VERSE 2. After two dayes hee will reviue vs and the third day he will rayse vs vp and wee shall liue in his sight IN these three verses we first obserued these three speciall points First a most godly and christian exhortation of the beleeuing Iewes wherein they perswade each other mutually to Returne vnto the Lord. Secondly the reasons that they vse the better to moue and induce one another to performe this duty of Repentance the first drawn from the iustice of God in these words He hath wounded vs Hee hath spoyled vs The second drawn from his mercy Hee will beale vs hee will bind vs vp And because this reason drawne from the mercy of God is a reason of all reasons yea a most speciall reason to moue any one to turne to God that hath any sparke of grace therfore the the holy Ghost doth amplifie this reason by two other circumstances the first drawn from the shortnesse of the time wherein the Lord afflicts his people it is but for a day or twaine or at the most for three dayes a short time the Lord will not alwayes be angry with his children but howsoeuer he shall chastice them for a time it will bee but for a time Heauinesse may indure for a night but ioy commeth in the morning The second taken from the greatnesse of his deliuerance that though he hath spoyled vs yet hee will Reuiue vs and though hee had grieuously wounded vs yet he will bind vp all the bleeding wounds of our soules if we will patiently abide his leasure The third speciall point is the fruit of true repentance which are three The first is that if wee haue once beene spoyled of our owne righteousnesse and wounded truely for our sinnes and beene healed and wrapped vp by the mercifull hand of God We shall then liue as in his presence in all holines and righteousnes Secondly he will power into our hearts that knowledge which will bring vs vnto eternall life to know his will how hee is affected towards vs and this knowledge shal direct vs to walke wisely before his face so that we shal desire to grow in this knowledge and study dayly to attaine to a greater measure of it We shall endeuour our selues to know the Lord. And the third and last fruit of Repentance is that if we will draw neare to God by true repentance hee will draw neare to vs to comfort vs set out by two similitudes the first of them is in these words The Lords comming is prepared as the morning for indeed many times it comes to passe in the Ver. 3 hearts of Gods children that the sense and feeling of Gods loue and fauour is oftentimes extinguished as the comfortable heate and light of the Sunne is taken away by reason of some thicke cloud that doth passe betwixt the Sunne and the earth so many times we thinke that God forgets vs hides himselfe from vs but his comming to helpe vs is prepared and therefore most certaine And he shall come as the morning and therefore most comfortable for as the bright beams and cleare countenance of the Sunne after a windy boisterous night is very comfortable Euen so when after a cloudy night of affliction wherein wee haue beene wounded and broken in our soules for our sinnes the bright beams of Gods mercy breaking then forth shall bee most comfortable to glad and reioyce the soule of a poore sinner This then is the first fruit that shall follow our true conuersion vnto God The Lords going foorth to comfort vs and to deliuer vs is prepared the Lord hath purposed it and determined it of folde that those that repent and Returne vnto him shal find comfort and refreshing The second similitude which sheweth the second fruit of repentance sheweth that the Lords comming shal not onely bee comfortable but also most effectuall and most welcome vnto the soule of this same poore sinner that as helpe and deliuerance in time of greatrst danger is most welcome So when the Lord shall come with great and effectuall comfort and bring helpe and deliuerance in time of greatest affliction danger Oh then it will be most set by and esteemed and to assure the poore child of God of this comfort in time of need the Prophet saith that the Lord will come as the Raine euen as the latter raine vnto the earth Now as moderate raine is welcome as at all times so especially in the heate of summer after a great and a long drought when the earth is scorched with the heat of the Sunne and beginnes to capper and gape for want of moisture then a gracious and sweet shower is most welcome Euen so when a poore soule doth pant and breath vnder the burthen of his sinnes and is schorched with the burning heat of affliction then if the Lord in mercy send a gracious raine an heauenly shower of his blessed mercy in this heat of affliction this would bee most welcome this would bee most comfortable and this doth the Lord promise and assure his Church and children if they will Returne vnto him Of the exhortation wee haue spoke of before as also of their reasons the first drawne from his iustice Hee hath wounded vs hee hath spoyled vs. And the second drawne from his mercy Hee will heale vs hee will bind vs vp Now because this reason or argument drawn from the meccy of God is the chiefest of all other as Paul teacheth when he sayth Rom. 12.1 I beseech you brethren by the mercies of God therefore the holy Ghost here amplifies this reason first by the shortnesse of time wherein the Lord afflicts his people it is but for a day or two a very short moment After two dayes or at the most in the third day hee will come vnto vs if we humble our selues vnder his mighty hand After two dayes It is all one as if they should haue said True it is the Lord hath grieuously spoyled vs for our sinnes and wounded vs for our iniquities so as his hand seemes grievous vnto vs yea let vs breake off our sinnes by repentance and let vs Returne againe vnto him from whom we haue departed by our sinnes and the Lord will soon remoue his iudgements from vs. In this verse note three things first the person from whom all helpe comfort and deliuerance doth come He. Verse diuided Secondly the circumstance of time in the which the Lord will deliuer vs After two dayes or at the most the third day Thirdly the deliuerance it selfe with the seuerall fruits of
they bee not Reuiued if they bee not borne againe translated out of Adam and ingrafted into Iesus Christ alas they are but as a dead corps that is trimmed and stucke with so many goodly flowers yea the due consideration of that miserable estate and condition in the which they are by nature may cause them to droupe Tit. 1.15 and to hang downe their heads for by their owne filthinesse and impuritie all these their excellent ornaments are defiled and become impure for so sayth the Apostle To those that are defiled is nothing pure but euen their minds and consciences are defiled Oh if this point were wel considered how it would pull downe the pride of mans heart and make men to hasten to come out of so fearefull an estate and condition Doct. 4 The second point of Doctrine wee obserue hence by the authority of this Text is that our regeneration is as hardly wrought Regeneration a worke of new creation Rom. 5.12 Rom. 6.23 as to rayse vp a dead man to restore him againe to life as hard a thing to saue a soule that is dead as to giue life to one that hath a long time lyen rotting in the graue Death is gone ouer all sayth the Apostle and The wages of sinne is death And God told Adam Gen. 2.17 that in that day that he should eate of the forbidden fruit Hee should die the death Now in so much as wee haue all taken part with him in his disobedience wee must also partake with him in his punishment and the punishment is Death not death in respect of any being of the creature as all wicked and vngodly sinners might wish it were but Death in respect of our eternall separation from God In whose presence is life and at whose right hand is pleasure for euermore This is our estate and condition by nature vntill the Lord doe Reuiue vs and to Reuiue vs and quicken vs is as hard a matter as to rayse vp a dead man out of his graue This doth the Prophet Dauid acknowledge when he desired of God that he would Create in him a new heart Psal 51.10 And surely it is as great a matter to Create a new heart as for the Lord againe to Create a new world yea and in some respects it may seeme harder for in the Creation of the world the Lord but spake the Word and all was made there was no hinderance there was no opposition but in the creation of the heart a new there are many lets and hinderances first within a man for euery man by nature is an enemy vnto his owne saluation and the flesh resists this worke besides the Deuil he labours by al means possible to hinder so blessed a worke Besides all this it is a worke of great difficulty not accomplished without great labour and paine and therefore it is called in the Scripture A Birth a Death a Circumcision now as no Birth no Death no cutting off the Flesh can be without paine and sorrow no more can the conuersion of a sinner the Infant is not deliuered out of the Mothers wombe without paine and doest thou thinke O man to part with sinne that is within thee which was conceiued in the wombe with thee and euer since hath been nourished and brought vp with thee as a familiar companion and not taste of paine Eph. 2.1 and heart smart in thy new birth no assuredly it will not be but it will cost thee much sorrow many a sigh and many a bitter teare before this work of grace be effectually wrought in thee It is not in this case as in producing the forms of many Natural things here below which are brought è potentia materiae out of a capable pronenesse of the thing it selfe to receiue such a forme but in the worke of our Regeneration God doth by his spirit deliuer the mind from blindnesse and ignorance the will from rebellion the affections from disorder and all the powers and faculties of the soule from corruption when man is altogether opposite thereto This Doctrine doth iustly condemne most men Vse 1 women amongst vs we think it is an easie matter to be a Christian and so be saued that it is an easie maner to goe to Heauen and many men who be starke dead in sinne and blesse themselues in their euill wayes yet blush not to say they hope to come to heauen as well as the best Preacher of them all Oh poore soule thou art but a dead man in the sight of God wounded at the heart with sinne and vnlesse thou bee reuiued quickned and raysed out of the graue of sinne by the wonderfull worke of God thou canst not bee saued Our Sauiour Christ being working of some great miracle hee tels his Disciples that they should do greater works then that namely they should saue mens soules and that is farre greater then to saue and helpe the body God created all things with his bare word breathed into Adam the Breath of Life Gen. 2. Io. 11. Our Sauiour Christ raysed Lazarus with his word but before hee can rayse a Sinner out of the graue of sinne and put into vs the breath of spirituall life the Sonne of God must come from Heauen and suffer a most cruell and shamefull death 1. Cor. 1.21 Iohn 17.17 euen the death vpon the Crosse before he can quicken and Reuiue vs and therefore it is not so easie a matter as most men take it to bee to become a good Christian No no it is the hardest thing in the world to become a good Christian and so to be saued And therefore seeing this is the estate condition of vs all Oh how carefull ought wee to bee to vse all good meanes that God hath appointed Act. 15.9 to saue our soules as namely the Word preached the Sacraments Prayer Meditations in the Law of God seeing that by these meanes the Lord doth quicken and Reuiue our dead soules Ps 119. Vse 2 Secondly wee are taught heere that seeing we are all dead in Adam by nature vntill such time as the Lord doth quicken vs and Reuiue vs let no man then content himselfe with this diuelish conceit and perswasion that hee can at his owne time and leasure deliuer himselfe from the bondage of sinne and Sathan as it is the corrupt thought of many that though they haue beene the seruants of sinne and of death twentie or forty yeares together yet they thinke that one Lord haue mercy vpon me will open the Heauen gates but O thou vaine man O thou vaine woman Oh see heere that it is the Lord that must worke in thee this worke of grace for by nature thou art Reprobate vnto euery good worke And this new birth is not giuen to euery one No no onely Gods children who are carefull to vse the meanes as hearing the Word preached and taught Sacrament Prayer c. for by these doth the Lord Reuiue vs and
Father preuented him with his loue he went out to meet him and when he met him such was his ioy that hee fell on his necke and kissed him This Father of the Prodigall is indeed God our Father and his loue and kindnes remembred in that Parable is recorded for all posterities to the end of the World to assure them of Gods mercifull dealing towards those that doe truely repent and turn vnto him that hee will receiue them againe into fauour which is heere meant by The sight of God or his presence And the Prophet Dauid sayth Ps 16.11 In his presence is life and fulnesse of ioy and happinesse for euermore And thus wee see that howsoeuer by our sinnes we make a separation betwixt God and vs and cause him to plague and punish vs heere yet His mercy is ouer all his works And vpon our repentance hee will receiue vs againe into fauour Reason And the reason of this the mercifull dealing of God is especially for the comfort and reioycing of Gods poore people that none to the end of the world should despaire of obtaining mercy for the mercy of God in Christ is aboue all his works hee extendeth it to thousands it is infinite without measure And the Lord is not content onely to promise mercy and fauour vnto penitent sinners but also confirmes vs in the assurance of it by the examples of his manifold mercies shewed to others before vs When we looke vpon them let our weakenesse bee strengthned and let vs not thinke that the Lord will shut that dore of mercy vpon vs ere wee repent who hath opened the same to so many before vs Hee hath beene found of them that sought him not sayth the Prophet Hos 11.4 and will he hide himselfe from vs if forsaking our sinnes wee seeke him in Spirit and truth His mercies shewed to others must be vnto vs Cords of Loue to draw vs amongst the rest vnto him The Doctrine being thus cleared Let vs now come to the vses of it First seeing there is mercy in store for the Penitent and howsoeuer by sinne we deserued vtterly to bee cast out of Gods fauour yet if wee can repent and Returne vnto him he will receiue vs againe into fauour And we shall liue in his sight It requireth of vs speedily to repent and to Turne vnto him and not to deferre our repentance from day to day lest it come to passe that our hearts be hardned through the deceitfulnesse of sin As no sinne is so great but vpon repentance it is pardonable so no sinne is so small but without repentance it is able to plucke vs downe to the bottome of Hell Let vs then take heed that wee abuse not his goodnesse nor to take occasion of liberty Rom. 4.2 to turne his grace into wantonnesse for wee doe not know how soone the threed of our fraile life will bee cut off when there shall bee no place for Repentance though with Esau wee seeke the same with Teares Heb. 12. Luk. 12.20 1. Thes 5.3 Luk. 17.27 There was but a little time betweene Soule eate drinke c. and Thou foole this night will they fetch away thy soule from thee And againe the Apostle sayth When men shall say peace peace then shall come vpon them sodaine destruction The olde World neuer thought themselues more secure then when the floud came vpon them G 9.23 The morning was faire when Lot went out of Sodom and yet before night were the Sodomites destroyed Act. 12.23 Well was it with Herod when hee beganne his Oration but before it was ended the Angell of the Lord smote him that hee was eaten vp of wormes Oh let vs lay these examples to heart And whereas wee haue by our sinnes turned away the louing kindnesse of God and caused him to turne away his fauourable countenance from vs and haue drawne downe his heauy iudgements vpon vs Now that the Lord hath denied vs the deawes of heauen Zach. 1.3 so as wee are cast out of his sight Oh let vs labour to be reconciled to him againe let vs pray much and often that hee would lift vp the Light of his countenance vpon vs as in times past Let vs Turne from our sinnes and the Lord will Turne vnto vs. And this duty wee would the sooner practise if we could but consider the wofull and miserable estate in which wee stand vntill such time as wee bee reconciled to God If a man were conuicted of high Treason against his Prince for the same were condemned to some cruell and shameful death and that euery moment of an houre hee expected the execution of it who could expresse the griefe of heart of this man What comfort could he take in wife or children in lands or goods in meat or musicke surely nothing in the whole World could cheare his dead heart saue onely the pardon of the Prince such a Traytor is euery impenitent sinner conuicted of hie Treason against the King of Heauen and earth and he is within an ynch of death hell there wants nothing but the execution of Gods iudgements which is sure and certain to come without repentance Good Lord who would not now labour for his peace with God Before the decree come forth Yet we are in the way we may now make our peace with our Aduersary but if wee bee once arrested by Gods Serieant Death and wee bee cast into prison there is no departure to be hoped for till wee haue payde the vtmost farthing Secondly seeing it is so blessed a thing to enioy Vse 2 the fauour and comfortable presence of God To liue in his sight How should this moue vs to Turne to God to auoyde all sinne and euery euill way and to take heed that wee doe nothing that may auert turn away his louing countenance from vs If it be a matter of great honour to liue in the presence of an earthly Prince and to be in his fauour how much more to be in the fauour of the Lord to Liue for euer in his sight 1. Reg. 10.8 and to enioy his loue fauour If the Queene of the South did truely pronounce Salomons seruants happy that stood in his sight and heard his wisdome Oh how much more are they happy men and women that liue in Gods presence and be in high sauour with the Almighty Oh that wee could labour for this priuiledge Well let vs pray much and often that the Lord would lift vp the light of his countenance vpon vs and cause his face to shine vpon vs that wee might draw neare vnto his presence by true repentance and holy obedience Thirdly wee may hence conclude the blessed estate Vse 3 of all that liue in Gods fauour Hee is counted happy in the world that hath the fauour of a Prince indeed they bring with them many Priviledges and preferments but alas they are but temporall neither last they for euer for they are most vnstable and vncertaine
ioyous Heb. 12.11 but grieuous yet there is a time when it shall bring the quiet fruit of righteousnesse vnto them that are exercised therby Deu. 8.16 In regard hereof Moses the man of God sayth That the Lord humbled his chosen people and proued them that hee might doe them good at their latter end And in my poore iudgement a man may gather farre more vndoubted assurance of Gods euerlasting fauour towards his soule by these inward afflictions then by any outward prosperity in the world whatsoeuer the Lord grant vnto his poore afflicted seruants that their troubled soules which with sorrow for sinne are cast downe so low that they may reape this gracious blessing It followeth And hee shall come vnto vs as the raine euen as the latter raine vnto the earth IN these words the Prophet doth yet more fully expresse the mercy of God towards poore distressed soules by the later rain that fals vpon the earth that euen as raine is most welcome to the scorched parched earth in the time of summer after a long drought to coole the heat and to quench the thirst thereof as our owne experience this last summer hath taught vs as also to ripe the fruits of the earth and to bring them to perfection Euen so when poore soules be wounded and spoyled of all sense and feeling of the mercy of God in Iesus Christ and lye bleeding in their miseries scorched tormented with the heat of Gods anger for sin euen when men seem to be past hope then if the Lord send a gracious raine and a blessed shower to quench the heat of their poore afflicted soules for sin it shal be most welcome for then is mercy most welcom when men haue felt the bitter smart of sinne But of this more largely the doctrine before Now The ends wherefore the Lord doth defer his helpe if any aske wherefore the Lord lets his owne people lye oftentimes so long soking in misery before hee helpe them and then helps them when as there is least hope of helpe I answere he doth this First for the tryall of their faith whether they will depend and hang vpon him also for the exercise of their faith and patience Secondly to make them see and know that they bee nothing in themselues but that the strength they haue is in Christ Thirdly to stir them vp to seeke and pray vnto him more earnestly for helpe and succour And lastly to make them highly to esteeme of his mercy for such things as bee easily come by are lightly esteemed but things which be long in getting cost much trouble and paines and likewise such things as come in time of great trouble and need they must bee most set by and therefore the Lord defers his mercy often to the last gaspe that so it might bee the more esteemed This may teach vs to continue our patience and to wayte still his leysure though hee deferre long and seeme to forget vs yet Wee must liue by faith We must hope for life in the midst of death and say with Iob Though thou kill mee yet I will trust in thee So though the Lord defer his helpe and comfort many yeares yet wee must neuer let goe our hold but still hang vpon his mercy with the hands of faith And thus much for the first generall part of this Chapter the godly practise of true repentance and the seuerall fruit and effects thereof The second followeth VERSE 4. O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the Morning Dew it goeth away The second generall part of this chapter IN the Chapter going before the Lord hath threatned many great grieuous iudgements against Ephraim and Iudah as verse 14. I will be vnto Ephraim as a Lyon and as a Lyons whelpe to the house of Iudah I euen I will spoyle and goe away I will take away and none shall rescue it And in the three first verses of this Chapter wee haue seene what fruite it had in the beleeuing Iewes namely that they were truely humbled for their sins feared Gods anger and Returned vnto him by true and vnfained repentance Come say they Let vs return vnto the Lord c. In the second part of this Chapter is set down what fruits and effects Gods denuntiations and terrible iudgements threatned against sinne had in the vnbeleeuing Iewes namely a most vile and stubborn rebellion against all the meanes that the Lord vsed to conuert them ver 4. Secondly the punishment of their rebellion ver 5. So that the summe of these two verses is nothing else but a pittifull complaint of the Lord for the stubbornnesse and rebellion of the Iewes that could not by any meanes the Lord vsed be reclaimed The summe of these two verses O Ephraim what shall I doe vnto thee O Iudah how shall I intreat thee for your goodnes is as the morning cloud and as the morning dew it goeth away Secondly the iust punishment of almighty God vpon them for the same ver 5. Therefore haue I cut down by the Prophets I haue slaine them by the words of my mouth and thy iudgements are as the light that goeth forth In the first of these we are to note 3. things 1. The complaint What shall I doe vnto thee how shall I intreat thee 2. The persons of whom the Lord complaineth thus Ephraim Iudah 3. The cause of the complaint or the thing wherof the Lord complaineth Your goodnes is as the morning cloud and as the morning dew it goeth away In the second wee are to note 4 things 1. Who was the author of their punishment and did inflict it I haue cut c. 2. The greatnes of it I haue cut down and flaine them 3. The meanes or instrument God vsed in punishing them By my Prophets the words of my mouth 4. The equity of this iudgement and punishment inflicted vpon them For thy iudgements were as the light So cleare and so manifest that no man could complaine or excuse themselues by ignorance they were in the view of all men Of these in order and first to beginne with the complaint What shall I doe vnto thee how should I intreat thee THese words containe in them the complaint the Lord takes vp against these rebellious Iewes it is as much as if he should haue said I haue for my part vsed all the meanes that possible I could to humble you and to bring you to repentance but now alas I know not what to do vnto thee more or what course to take to doe thee good yet I can bring thee to no good passe but all is in vain that euer I haue done vnto thee and therefore in great griefe pittying thy wretched and forlorne estate I can but mourn for thy misery Doct. 1 Hence we see in the dealing of God with this people the wonderfull mercy of God towards
Lord thus loue mercy and brotherly kindnes Vse 1 betwixt neighbour and neighbour that hee prefers it before all our outward shewes of religion nay al that we do is but abhomination without it Oh how should this affect vs all how should it inflame vs to loue one another to pardon one another to shew mercy one to another Would you doe that which pleaseth God which hee desires so much it is this that thou shew mercy to thy brother Mat. 5. to pardon him to forgiue him to shew thy loue to him Bee yee mercifull as your heauenly Father is mercifull Some there are who in the outward exercises of religion are very diligent in repairing to the Congregation in hearing Gods Word and conforme themselues indifferently vpon the Sabbath day to other Christian dueties but looke on them concerning their duties to men there you shall finde them exceeding guilty proud disdainefull malitious cruell Oppressors all for themselues without any respect to others Oh let vs looke vnto it that wee separate not those thinges which God hath ioyned together holinesse towards God and righteousnesse towards men Art thou a louer of Godâ— Word delightest in the publike duties of Gods worshippe and seruice thou doest well it shall bee thy comfort in life thy comfort in death and thy ioy and reioycing after death Well then looke vnto this that thou make conscience of equitie towards men Doe to others as thou wouldest haue another doe vnto thee else all thy deuotion is but hypocrisie for God hath ioyned these two together Seeing the Lord compares yea prefers Mercy Vse 2 before Sacrifice that is loues and delights in mercifull dealing and honest and faithfull dealing more then in all outward sacrifices yea hee so esteemes of it that they which want mercie towardes their neighbours they cannot please God How doth this condemne those which are so hard-hearted and so straight laced that they can shew no dramme of mercy to their brethren but boyle in malice and are so inflamed with anger and reuenge that they cannot shew any mercy not speake a kind Word nor thinke one good thought of their Neighbour Marke what the Lord sayth I will haue Mercy and not Sacrifice I had rather haue thee shew mercifull and kind dealing then to haue sacrifice and outward Ceremonies nay thou mayest offer thy Sacrifices with Cain but if thou haue a bloudy Gen 4.5 a cruell and malitious heart the Lord cares no more for thee or for thy sacrifice then if thou shouldest kill a man How canst thou heare the Word and receyue the Sacrament How canst thou pray Forgiue mee as I forgiue my Brother Doest thou not craue a iudgement yea a plague from God vpon thy owne soule that as thou wilt not pardon thy brother so God should neuer pardon thee Oh then remember what Christ sayth If yee loue them which loue you Mat. 5.46 what reward shall yee haue doe not the Publicans euen the same Let vs goe beyond the Publicans inlouing euen our enemies and shewing mercy vnto them for this is that which God is well pleased withall VERSE 7. But they like men haue transgressed the Couenant there haue they trespassed against mee IN this Verse and the rest that follow to the end of the Chapter The summe of the rest of the Chapt. the Lord beginnes to lay them out in their colours and to paint out their rebellions And first in this seuenth verse hee sheweth in generall that they had broken that league and holy Couenant which hee had made betwixt him and them That holy Couenant which had beene so solemnly agreede vpon Gen. 17.7 Exod. 19.5.6 wherein the Lord had promised hee would be their God and they had promised to bee his people this Couenant they had wilfully broken cast it behind their backe and shaken off the yoake of their obedience In the eight verse the Lord comes vnto them more particularly and names Gilead which was one of the Cities of refuge Iosu 20.8.9 This City has inhabited of the Leuites and the Priests and therefore should haue been a mother City a Nurse to Religion and Piety And these Priests and Leuites should haue shined as stars by holy life and pure Doctrine but the Lord complains that euen Gilead was a City full of all impietie full of bloud and cruelty and if it fared thus with Gilead what could bee hoped for of other places but that they did match her or were farre worse then shee In the ninth verse the Prophet doth not onely complaine of the common people but shewes the miserable impiety of the Priests whom hee compares to Murderers and Robbers because they were full of cruelty and oppression couetous and giuen to all manner of vile dealing The Prophet spares none but especially they might bee compared to Robbers and Murderers because they did murder the poore soules of Men and Women And in the two last Verses hee sharpely reproues the Idolatry of the people which was established hy Ieroboam and his Counsellers so as wee see the Prophet hee spares no estate hee beganne with the common people then comes to the Priests and now hee layes open the vile dealing of the King and his Nobles who neglected the true worshippe of God and set vp Idolatry and worshipped Baal In this seuenth Verse wee haue three things to be considered of vs The Text diuided First their sinne They haue transgressed the Couenant a great sinne to breake Couenant with God Secondly the manner of it namely Like men that is when I meant in good earnest to make my couenant with you and promised that I would bee your God and gaue you my lawes you most vnfaithfully and rebelliously haue cast oft the yoake of obedience haue broken my couenant and reiected my laws would not stand to your promise as I thought yee would Thirdly wherein they sinned namely in that they did most glory and most of all rely vpon There haue they transgressed against me that is euen in your very sacrifices to the which you sticke and thinke that I am beholden vnto you for them your sacrifices of Lambes and Beasts are the things I desire being done in an holy manner but you boast your selues of these outward Ceremonies as though you were as good worshippers of God as could bee Euen in this I condemne you because whereas I gaue them vnto you to helpe your blindnesse and rudenesse and to leade you to Christ the true sacrifice you casting aside repentance and duties of faith and amendment of life thought that these outward things the bloud of buls and sheepe might satisfie my anger and purge you from your sinnes without the bloud of Christ the son of God And therefore you haue grieuously broken my Couenant broken my lawes and vtterly abused my ordinances Thus much of the Sense now of the Doctrines But they like men haue broken my Couenant q. d. I gaue them my Couenant promised them
Couenant with our God when wee were baptized the Lord then receiued vs into the bosome of his Church vpon this condition that wee would become his people and walke in his wayes hee gaue vs his couenant a gracious couenant full of many gracious and heauenly promises of pardon of sinne of life eternall This Couenant hee sealed and confirmed by the heart bloud of his owne Sonne that he would bee our gracious God and louing Father that hee would pardon all our sinnes receiue vs to fauour and bestow eternall life and saluation vpon vs. Wee on the other side haue couenanted with our God that wee would bee his people and become his obedient seruants that wee would renounce the Deuill and all his works the stinking pleasures of the flesh and that wee would not suffer our selues to bee ruled by them but would manfully fight vnder the banner of our Lord Iesus Christ against the Deuill the world and the flesh Now if wee examine ourselues how wee haue kept this Couenant wee shall find that the Lord may iustly say vnto vs as hee did here vnto this people Yee haue broken my Couenant yea we haue denied our obedience to Christ Iesus and his Word and wee haue serued sinne and Sathan and the world Gods deadly enemies and we haue liued in pleasures in vanity in couetousnesse and in many other sinnes against our promise to God Oh then in the feare of God let vs take knowledge of this that wee are vile and miserable couenant breakers wee haue fayled in our promise to God and haue not walked in his wayes as wee haue made a solemne Couenant with him And now let it make vs ashamed that wee should deale thus vilely and decitfully with our most gracious God If it bee a matter of shame to breake couenant with an honest man and wee bee grieued for the same how much more should this grieue vs and make vs ashamed that wee haue dealt thus faithlesly with our gracious God And thirdlie as wee must bee grieued that wee Vse 3 haue thus fayled and broken our Couenant with God heretofore so now wee must bee more carefull to keepe our Couenant with him in time to come manfully to fight vnder his banner against sinne Sathan and the world his vtter enemies and yeeld him obedience in heart and life to deny all obedience to the Deuill and our owne lusts and say with the Prophet Dauid Psal 119 10â— I haue sworne and am stedfastly purposed to keepe thy righteous iudgements Oh let vs take a solemn oath of our selues and purpose both in heart life to keepe his righteous iudgements neuer to sinne against our God as wee haue done but in all things to do his will and to walke in his wayes And there is good reason to perswade vs hereunto for if wee shall keepe our Couenant made to God in our Baptisme then the Lord will take vs for his people and will bee our gracious God and louing Father then hee will performe all those gratious promises of pardon of sinne Deu. 28. and life eternall and euery other gracious promise that hee hath layde down in his Word for our good and the further increase of our happinesse it shall then goe well with vs in life in death and after death But if wee refuse to heare his voyce and will not regard our vow and couenant made to him in Baptisme then hee will withdraw his mercy and gratious protection from vs he is no longer tyed vnto vs to doe vs good then wee shall keepe his Couenant and then what shall become of vs if the Lord once forsake vs if hee leaue vs alas wee shal then lye open to all misery both of soule and body if God bee angry with vs who can do vs good Fourthly and lastly this may serue to reprooue Vse 4 those men that vpon some particular occasions as in time of warre sicknesse necessity trouble or any other danger haue beene ready to enter into couenant with God so that God would free them and deliuer them they will become new men if they haue fallen into whoredome or fornication they vow they will bridle their lusts and they will neuer delight in the Harlots company any more If they haue fallen into drunkennesse they will vow and enter couenant with God Luk. 14.8 that they will abstaine from the hatefull house of that sinne and all other prouocations to the same The Oppressor is ready to promise more mercy to the poore and so of all other sinnes Dan. 4.24 the sinner is ready to enter Couenant with God when his conscience is vpon the racke that hee will leaue his sinne and that for the time to come they will walke with God in better obedience so that God would but deliuer them set them on foot againe When a man hath most vainly and sinfully spent his time in drunkennesse riotousnesse idlenesse wantonnesse enuy hatred contempt of Gods Word c. If God strike such men with sicknesse as I haue known many that they haue feared death for vnto such is the remembrance of death a terror Oh how then doe they tremble and quake Note then send for Moses and Aaron in haste send for the Minister who before this time of all men they esteemed the most vile and then good people pray for me Oh I haue beene a great and grieuous sinner I haue offended God many wayes I haue been a most beastly drunkard a most vncleane liuer I haue dishonoured God many wayes by my vsury oppressing of the poore vniust and vnconscionable dealing with men by fraud and deceit I haue made no conscience at all how I haue spent the Sabbath but haue been at bowles and Tables or drinking in vaine company when I should haue beene present in the Congregation of Gods people Oh if God vvill but now forgiue mee this sinne onely I will neuer offend in the like againe I will become a new man for no mans pleasure will I be brought to dishonour God any more by these sinnes These and the like are the clamours and the crying out of many men when God doth touch them by sicknesse or some other calamity and then are they very forward to enter into Couenant with God euer to bee thankfull and obedient vnto him and then to begin their repentance and amendment of life But O alas is not this the best day that God hath of them and the best seruice that euer they performe vnto him It is it is for when God doth free them and set them at liberty 2. Pet. 2.1.2 they Turue with the Dogge to the vomite and with the Sowe to the mire Well God will neuer put vp this great ingratitude at their hands but being found to bee Couenant breakers with their God all those iudgements which Almighty God hath threatned against such sinners shall most surely come vpon them Deu. 28. and ouertake them Like Men. HEre is layde downe the manner
danger alas how should they repent how should they turne to God for if thou couldest see the misery of thy soule and thy wofull estate by reason of sinne if thou couldest see the number and greatnesse of thy sinnes Oh thou wouldest euen tremble for feare Oh let this serue to help vs forward in this most needfull point the right iudging of our owne estate let vs not bee wilfully carelesse herein Wee all haue a hope that it is well with vs. Oh let vs looke to it that this hope of ours make vs not ashamed Rom. 5.5 there is no hurt got by the triall of our selues onely security is dangerous many thousands are now in hell that in their life time thought nothing lesse till they came there Oh then in the feare of God let vs looke to it Wee are all trauellers in one of these two wayes we shall most certainely arriue at one of these two places who would not now bee glad to know in which of these two he is that if hee bee in the euill way he may spedily come out of it if he be in the right way that he may continue his race with cheerefulnesse Well this is the truth of this doubt and I deliuer it vnto you as the truth of God that all which are partakers of life eternall they are the heyres of grace and saluation this is their first steppe vnto it the true sight vnderstanding of their owne wandring that they perceyue themselues that they liue that course of life the issue whereof must needs bee eternall death and that they now stand and wonder at their owne folly extreame madnesse and withall Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this doctrine doe not lightly passe it ouer but esteeme it as the blessed truth of God that the sight of our owne wandring is the first steppe to eternall light and saluation Well then let me aske thee this question or rather demaund it of thy owne soule Didst thou euer see thy wofull misery the wretched estate wherin thou art by reason of sinne what a miserable sinner thou art out of the fauour of God yea indeed in the state of damnation didst thou euer finde thy selfe to stand in need of Gods mercy and in extreame want of Christs bloud to saue thy soule so as thou hast euen with sighes and teares intreated for the same at Gods hand as for life and death If thou hast not found and felt these things in thee in some measure thy case then is dangerous and fearefull thou didst neuer as yet truely repent the mercy of God belongs not vnto thee Vse 2 We are then to count it a singular fauour of God when he doth open a mans eyes to see his misery and to find himselfe like a lost sheepe to haue gone astray this is the beginning of all grace and true conuersion vnto God to finde our selues empty of grace And therefore this should teach vs to pray vnto God that hee would in mercy open our eyes that wee might see our sinnes and feele our misery and that wee may feele our selues to stand in extreame need of Gods mercy and of euery droppe of Christs bloud to saue our soules and the contrary is a fearefull plague and iudgement of God for men to lye and snort in sinne without remorse of conscience without the sence and feeling of sinne or want of mercy This Dauid and the rest of Gods seruants knew by wofull experience that if they had dyed without repentance they had perished Of all diseases they are most dangerous that are least felt as a Lethargie or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for â—â—at is a signe that the heart is hardned in sinne A mâ—â— that thinks hee is well ynough will scorne the Physitian so those poore blind sinners that thinke they are well ynough and feele no want of Gods mercy of all men they are most to bee pittied they bee in a most dangerous estate and condition And therefore we see that it is a great blessing of God to be told of our sinnes and to bee reproued for them that so seeing them and the danger into which they haue plunged our poore soules wee might seeke to God for mercy Come let vs returne vnto the Lord. Hitherto we haue spoken of their exhortation and godly counsell one to another Come let vs c Before we leaue the words to come to the reasons of their exhortation There is one thing more which I may not omit and that is the time of their repentance when they should make this their returne vnto God and that is presently without any delay for the word here vsed doth signifie a Tense or Time that is present Doct. 6 From whence wee gather another point of Doctrine namely Men must deferre no time but repent out of hand that we must not stand to debate in the motions of the Spirit but presently to proceed to execution Indeed in worldly businesse of good deliberation comes no harme but it is a point of wisedome to deliberate before a man determine of any thing But in spirituall matters it is dangerous and therefore sayth the Prophet Esay 55.6.7 Seeke the Lord while hee may bee found Call yee vpon him while hee is neere let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercy vpon vs and to our God for hee is very ready to forgiue Psal 119.60 I made haste sayth the Prophet Dauid and I delayed not to keepe thy commandements And it was a thing commendable in Peter and Andrew Mat. 4.20 Luk. 19.6 Gal. 6.10 that when Christ called them they left their Nets straightway and followed him 〈◊〉 And when Christ called Zacheus hee came downe hastily from the Figge-tree and receyued Christ ioyfully While yee haue time sayth the Apostle let vs doe good vnto all men Heb. 3.7 Eccl. 5 7. Act. 8.36 10.33 but specially vnto them that are of the houshold of faith And againe To day if yee will heare his voyce harden not your hearts Now as this Christian duety is to bee obserued in the performance of any holy duety so especially in the worke of repentance we must neuer debate the matter with flesh and bloud for then wee shall neuer proceed to execution but whensoeuer God shall worke in any of vs a godly purpose to forsake our sins of all things in the world wee must now take heed of delayes for such is the policy of Sathan and such is the deceitfulnesse of our owne hearts that they will cause vs to neglect it And this ought so much the more to hasten our returne vnto the Lord because many are dead and gone which in their life time purposed to returne vnto God and to breake
confesse that sinne is to be left and that God is to bee serued of vs but wee cannot accord of the time when to beginne this worthy worke I remember the report of the Prophet against the people that neglected the reedifying of the Temple Hag. 1.2 This people sayth he say that the time is not yet come that the Lords house should bee builded So many thinke it is not yet time for them to looke to heauen-ward Youth must haue a Spirit and the pleasures of the flesh must first he tasted We must first goe take our leaue of our friends and then we will follow Christ We may safely aduenture our young yeares and when we are old Reu. 2.24 and going out of the world then we will retire our selues let God beare with vs a little and yet a little and in time wee will repent This is indeed the very Deepenesse of Sathan But the time is present that we must lay hold on to turn to the Lord. Did euer any whom we read of in the Scripture feeling the piercing power of Gods spirit smiting vpon their hearts indent with the Lord and say so that God would bee pleased to let them continue in their sinne a moneth or two or a yeare that then they would leaue their sinne and serue the Lord in new obedience No no I neuer read of any that did thus couenant with the Lord but presently as God did smite them so they were humbled and were conuerted they deferred not the time but imbraced the truth from God without delay Oh lay this to heart the Lord giue you a right vnderstanding in al things that this day wherein I now speake vnto you may be the day of your Conuersion vnto the Lord and for the which hereafter you may reioyce for euermore It was too late for the foolish Virgins to knocke and to cry Mat. 25. Luk. 16. Lord Lord open vnto vs when the gate was shut against them the gate of repentance and the gate of mercy And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue which in his life time refused to giue one dramme of comfort to poore Lazarus Oh remember your selues betimes blesse the name of God that you haue not been preuented with death in the time of your ignorance and blindnesse as many haue been before you It is the greatest mercy that men can enioy that the sunne of death hath not yet set vpon them but that they may yet repent Oh seeke the Lord while hee may be found and call vpon him while hee is neere while yee haue light walke in the light least darkenesse come vpon you make no couenant with your sinnes but vtterly renounce them for euer And albeit they say to thee as the Deuils sayd to Christ Why doest thou torment vs before the time Yet hearken not vnto them for the time is already come if not past already for indeed we should haue repented long ago in sackcloth and ashes if we had done as we ought to haue done but seeing we haue spent so much time in the seruice of sinne and of Sathan how carefull should we bee now to redeeme the time and to defetre no day nor houre longer but while the word is sounding in our eares let vs be conuerted vnto the Lord that wee may liue in his sight But notwithstanding all this that hath been sayd it is strange to see how men imbolden themselues in their sinnes vnder this pretence that God is mercifull and that therefore they may repent as their leysure because God is a God of mercy he will forgiue vs whensoeuer we shall repent and turne to him It is true indeed that God is a God of mercy and his mercies are ouer all his works Psal 145. And therefore if men would make a right vse thereof the mercy of God should lead them to repentance for so sayth the Apostle Rom. 2.4 Gal. 5.22 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God should lead thee to repentance but as he is mercifull so is he iust and the longer that God in mercy expecteth thy amendment so much the more grieuously will he punish thee Eâ—od 20. Psal 18.26 Pro. â— 34 28. if thou neglect it look in the second commandement how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him Yea the Lord threatneth obstinate sinners that hee will not regard them when they seeke vnto him Then shall they call vpon mee but I will not answere they shall seeke mee earely but they shall not find me because they hated knowledge and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners that God should euer receiue them into fauour at last seeing that the Lord there threatneth that he will then be so far from pittying them as that hee will euen laugh at their destruction Oh happy then is he that sinneth least next he that returneth vnto God soonest but most wofull is the estate of him Heb. 10.26 Heb. 12.17 that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord that hath quenched the good motions of the spirit that hath denyed the power of saluation they haue despised the spirit of grace Alas alas though at the last such a one should seeke the blessing with teares they can find no place to repentance Oh what a fearefull and lamentable estate is this for a man to bee thus left vnto himselfe giuen vp to Sathan and to be forsaken of God for euer From this estate the Lord for his mercy sake keepe vs. But notwithstanding all this will some say That the theefe vpon the Crosse at the last gaspe was receyued to mercy who had spent all the course of his life in sinne why then may not I likewise hope for the same mercy in the end But alas one Swallow makes not a summer and of one example where a precept is wanting nothing is concluded The Lord in mercy hath left one extraordinary example of his mercy that men at the last gaspe might not altogether despayre and but one that no man might presume Now would not all men condemne him of meere foolishnesse that would goe about to spurre his Asse till hee speake because Balams Asse spake It is farre greater madnesse in any man to harten himselfe in his sinne by one mans example Were it not a safe course to follow the example of Dauid Peter Paul Zacheus Cornelius c. who so soone as God did touch their hearts with a sight of their sins presently returned vnto the Lord by repentance then that wee should presume by the example of one and so misse of saluation as many thousands haue done before vs. Wherefore to conclude this
There can be no greater despite done vnto a man then when his own children rise vp against him Euen so what greater dishonour can be offered vnto the most high God then when his sonnes by adoption and grace shall rebell against him from whom he expecteth the greatest honour And therefore if they sinne against God God doth euer take it hainously at their hands and will assuredly punish them for the same And if this be the course of Gods iustice against the Elect how safely may wee thus conclude that the wicked and vngodly shall not escape howsoeuer the Lord beare for a time with the vessels of wrath according to that of the Prophet Ieremy Thus sayth the Lord of Hoasts Ier. 25.29 Yee shall certainely drinke for loe I beginne to plague the City where my name is called vpon and shall you goe free Oh how may this terrifie all vngodly wretches to consider that howsoeuer God spareth them for a time and let them run on in their vngodly courses yet their damnation sleepeth not all this while their transgressions are recorded in the booke of God and are layde vp in store for them against the day of reckoning This is that which Salomon calleth to their remembrance when he sayth Behold the righteous shall bee recompensed in the earth Pro. 11.31 how much more the wicked and the sinner And to the same purpose sayth the Apostle Peter 2. Pet. 4.17 The time is come that iudgement must beginne at the house of God And if it beginne at vs what shall be the end of them that obey not the Gospell of God If the righteous bee soarsly saued where shall the vngodly and sinner appeare Vse 2 Secondly seeing the Lord doth chastise his owne children when they sinne against him as we see in this present example Hence we may note that afflictions be not alwayes tokens of Gods anger neyther may wee measure the fauour or loue of God towards our selues or others by outward blessings or outward crosses by prosperity or aduersity for as Salomon sayth All things happen alike to all Eccles 9.2 and the same condition is to the iust and the wicked We may not then condemn those on whome wee see the Lord to lay great and grieuous afflictions as many naturall men vse to do Nay on the contrary seeing the Lord corrects euery one that he loues wee may rather iudge afflictions tokens of his loue as if wee see a man beat or correct a child and let another goe we will iudge him his sonne whom he corrects Oh then art thou spoyled and wounded in thy soule bee not any whit discouraged if thou be one of Christs Lambes thou must be content then to bee spoyled of thy Fleece and to haue the bloudy knife at thy throat all the day long but if thou be a Sheepe to be solde then thou shouldest bee pastured and fatted in the best grasse Mat. 3. The children of God be the Lords Wheat Now then they must bee content to be cut with the Sickle to bee carried into the Barne they must vndergoe the blowes of the Flaile they must be fanned and grownde to powder with the Milstone of afflictions and baked in the Ouen and Furnace of a wounded conscience before they can be bread for Gods Table Oh that we could see how our poore and miserable soules bee spoyled and wounded by sinne and Sathan Oh we haue many a deadly wound in our soules by Sinne and this is the reason why so few seeke vnto Iesus Christ the good Physitian of our soules and why so few runne to God for the pardon of their things namely because they see not themselues spoyled they neuer feele the bleeding wounds of their poore soules and consciences Oh that the Lord would open our blind eyes to see our misery how wee bee vtterly spoyled and touch our hard hearts to feele the bleeding wounds bloudy issues of our soules surely it is the beginning of all grace to feele themselues wounded at heart for their sinnes Alas the blind and carnall men of the world if they see one spoyled or wounded at the heart for sinne they by and by condemne him for a wicked man as the Heathen men did Paul Act. 26. Psal 6. 130.77 Iob. 13. Esay 38. Act. 2.37 But who euer were more spoyled then the dearest Saints and Seruants of God haue beene Looke vpon Dauid who euer was wounded both in Body and Soule as Iob was who thought that God had become his enemy he sayth that the Lord shot his arrowes at him as if hee had beene his marke to shoot at and that the very venome of his arrowes pearsed his soule and drunke vp his spirit Looke vpon good King Ezechias he sayth that the Lord broke his bones like a Lyon and wounded him sore Who euer was so spoyled and wounded as the Son of God himselfe and therfore we may not take them as tokens of Gods anger no no Iudgement begins at Gods house and if God doe not try men by crosses and afflictions let them suspect themselues that they be rather Bastards and not Sonnes for the Lord doth chastice them he loueth and if he suffer men to runne on in their owne wayes without breaking and taming them as young Coltâ— and vntaimed Heyfers it is a signe rather that God cares not for them Well then let vs confesse the hand of God in all our troubles and withall confesse our sinnes as the procuring cause of all Gods iudgements and turne seeke to him for mercy and forgiuenesse and take his fatherly corrections as tokens of his loue that he would thereby humble our hearts purge our soules draw vs to loue him and to seeke to him for mercy Vse 3 Here we are taught which is the right way to bring men to God namely to spoyle them of all hope in themselues to bring them to a flat nothing in regard of themselues that they may say I am the greatest and the chiefest sinner Oh miserable man who shall deliuer mee from this body of sinne Men must be thus wounded else they cannot be healed and as for them which neuer felt themselues spoyled and wounded at the heart for their sinnes they are not yet truly called they be not yet truly conuerted therefore let it be spoken to euery soule heere present if you neuer felt your soules wounded neuer felt your hearts pricked and your consciences touched grieued and afflicted for your sinnes Alas you are not yet turned to God you neuer had as yet true grace wrought in your hearts But those which feele the smart of sinne and feele their hearts wounded for sinne they will esteeme more of one droppe of Gods mercy for the pardon of the same and of one drop of the bloud of Iesus Christ for the saluation of their soules then of ten thousand worlds if they were offered vnto them whereas the secure and hard hearted Sinner which finds not himselfe to be spoyled and
Serpent to cure our soules for no other creature in heauen or earth could heale vs or helpe vs but hee must be our Physitian to make a plaister to heale our wounds the pains that he tooke to temper this plaister it made him sweat both water and bloud and in the end when nothing else could doe it Luke 23. hee was content to temper a plaister of his owne heart bloud such a blessed Sauiour such a louing Physitian haue we Oh then let vs runne to Iesus Christ let vs make our moane vnto him let vs not feare to lay open our wounded soules and distressed consciences vnto him who is so louing and mercifull a Physitian to poore distressed soules Art thou an hard hearted and an impenitent sinner thou art sicke at the very heart thou art wounned by sinne and Sathan vnto eternall death though thou see it not yet thy poore soule is ready to bleede vnto eternall death See Oh see heere Iesus Christ thy Sauior he offers himself to become the Physitian hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him Alas wilt thou then runne on in sinne and suffer thy poore soule to rot and fester with sinne and contemne the mercy of God and the kindnesse of Iesus Christ who offers to heale thee and to helpe thy wounded soule The poore man which fell among theeues who spoyled him and wounded him and left him for halfe dead Luk. 10. alas what had becom of him if the good Samaritan had not come by and pittied him Sinne and Sathan hath spoyled vs and wounded vs body and soule Now alas what shall become of vs if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs bind vp our wounds and powre in the oyle of grace into our hearts to cure our sicke and wounded soules but hee is so pittifull and tender hearted a Chirurgion that he will pull off the rotten ragges of our sinnes and lap them vp in the most precious white robe of his owne righteousnes and poure into them the oyle of grace euen his owne deare and precious heart bloud to our euerlasting comfort and saluation Secondly wee obserue hence a further vse that if Vse 2 any do perish through their sinnes and transgressions he must not impute the fault therof vnto God but vnto himself for God doth cal men from their euill waies that so they might not perish but bee saued the Prophet Dauid doth speake excellently of this saying The Lord is full of compassion and mercy slow to anger and of great kindnesse Hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities Psal 103. for as high as the heauen is aboue the earth so great is his mercy towards them that feare him As farre as the East is from the West so farre hath hee remoued our sinnes from vs As a father hath compassion on his children so hath the Lord compassion on them that feare him But some may obiect say that it is true the mercy of God is exceeding great indeed but the sinnes that I haue committed against God haue not beene so much sinnes of weakenesse or sinnes of infirmity as they haue beene presumptuous horrible sinnes yea multitudes of them besides all this I haue continued a long time in them tenne twenty thirty or more yeares together and therefore I may well doubt whether the Lord hath any mercy for me Esay 1.18 Marke therefore what the Lord himselfe sayth vnto such Come let vs reason together sayth the Lord though your sinnes were as Crimson they shal be made as white as Snow and though they be as Scarlet they shall be as wooll So that no man can say without iniury against his owne soule and giuing the lye vnto the glorious maiesty of God My sinne is greater then can be forgiuen True it is that the Scripture makes mention of an vnpardonable sinne that shall neuer bee forgiuen eyther in this world Mat. 12.31 or in the world to come The blasphemy against the spirit but that is not in respect of the sinne it selfe that it should exceed the mercies of God or for that God is not able to forgiue it but because they cannot relent and repent that commit it they are so farre gone that they can neuer Returne backe again for as no sinne is so small but is able to plunge vs down to the bottome of hell if wee liue in it without repentance so no sinne is so great and grieuous but vpon repentance there is pardon and mercy to bee found with God yet men must take heed that they abuse not Gods goodnesse and mercy as an occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great and grieuous sinners and so conclude thereupon that they may liue as they list and so deferre their repentance and Returne vnto God till the last gaspe but the holy Apostle will teach vs an other vse of Gods mercy then so when he sayth Despisest thou the riches of his bountifulnesse and patience Rom. 2.4 and long sufferance not knowing that the bountifulnesse of God should lead thee to repentance So that do wee heare of the patience of God the mercy of God and the long suffering of God Oh what may it teach vs all but this lesson especially to make haste and to deferre no time to returne vnto him for what is God so mercifull and so patient that hee hath spared thee so long and giuen thee so large a time of repentance Oh then how iust and how great shall thy condemnation bee if thou reiect it and make no other vse of it then to boulster thee in thy sinnes but of this before Last of all hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes their soules being heauy and their consciences oppressed with their sin they goe drouping and hang down their heads well let them cheare vp their soules such they are that Christ calleth Math. 11.28 Come vnto mee all yee that are weary and laden and I will ease you for my yoke is easie and my burthen is light When our terrors and temptations grow thus strong vpon vs and that Sathan shall seeke to perswade vs that our sinnes are more then God can forgiue and the punishment that is due vnto vs for them is greater then can be pardoned What shall wee doe at this time but labour herein to discouer the Arch-enemy of our soules Sathan who thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy to plunge our soules into the gulfe of desperation but if our sinnes bee neuer so great haue wee committed them without number haue we committed them neuer so long bee they as Crimson double dyed sinnes as infectious
in the Lords Orchard hee prunes vs hee dresseth vs he watereth vs by the conntinuall preaching of the Gospell therefore let vs not bee as dead stocks and barren trees for such are good for nothing but for the fire Wee are carefull to see our children to bee nourished to grow to bee men wee are careful and ioyfull to see our cattell thriue to see our corne grow And shall we haue no care for our owne poore soules shall they bee of lesse esteem with vs then our very beasts shall wee vse no meanes to haue our poore soules fed and nourished that wee grow in the Knowledge of God it is the farewell Peter makes to the Iewes to whom he wrote exhorting them to Grow in grace and in the knowledge of Iesus Christ We see that men do try themselues whether they grow in wealth they will cast vp their bookes take account to see how they haue gained at the yeares end Oh let this bee our practise I beseech you to try our knowledge whethet wee grow in knowledge whether wee haue more knowledge this yeare then we had the last If wee haue not alas wee are vprofitable Schollers in the Schoole of Christ Now what a shame is this that after long teaching and preaching there should bee no profiting no more knowledge in men and women now then three foure or ten years agoe but that they should remaine as blinde and as ignorant as many yeares agoe Oh it is a dangerous thing for if wee grow not forward then wee go backward If a man should put his child to Nurse and after two or three yeares should find his child nothing grown hee would surely bee grieued Alas if we shall after many yeares preaching grow nothing in knowledge it is a manifest signe that wee are indeed but staruelings and therefore let vs euery one in the feare of God labour to Grow in grace and in the knowledge of Iesus Christ And seeing the food of our soules and the meanes whereby wee must grow is the preaching of the Word Let vs hunger and thirst after it let vs seeke for it for if that be wanting it is impossible we should grow in knowledge or in any grace of God to eternal life And thus much for the third fruit or effect of true Repentance namely a hungring after more knowledge and a dayly growth and proceeding in the same It followeth His going forth is prepared as the Morning IN these words is heere layde downe the fourth fruit and effect of true repentance namely that when as sinners doe truely Turne vnto God and draw neare vnto him by true repentance then will hee draw neare vnto vs to helpe vs and to deliuer vs out of all our misery The meaning of the words His going forth is prepared as the Morning that is as though the people of God should haue said Although the Lord hath let vs lye a long time in misery so as he seemed to haue cleane forgotten vs although hee hath hidden his face from vs for a little time yet now hee is comming to succour vs for by this comming forth of the Lord is signified his helpe and comfort which he is ready to shew to his people in time of great extremity and need As the Morning The meaning is that euen as the bright beames and cleare countenance of the Sunne after a windy tempestuous stormy and boysterous night is very comfortable euen so the bright beams of Gods mercy breaking forth and shining vpon our hearts after a sad and solemne nay a darke and cloudy night of affliction it is most comfortable to glad and reioyce the distressed Soule of a poore Sinner Doct. From whence wee obserue this Doctrine that howsoeuer God doth humble his children for a time Howsoeuer God doth humble his children for a time hee forsaketh them not for euer yet hee forsaketh them not for euer the Lord putteth vnder his owne hand hee is priuy to the sighes and grones of his seruants and in his due time he wil deliuer them howsoeuer their afflictions may continue vpon them perhaps a long time together and that they haue no breathing time No not to swallow their spittle as Iob complaineth Psal 37.24 Iob. 7.19 yet Hee that keepeth Israel doth neyther slumber nor sleepe and when he hath sufficiently humbled vs He will then arise and haue mercy vpon Sion Esa 54.7.8 This the Lord expresseth by the Prophet Esay For a little time haue I forsaken thee but with great compassion will I gather thee In a moment in my anger I hid my face from thee for a little season bâ—t with euerlasting mercy haue I had compassion on thee Psa 34.15.18 This is acknowledged by the Prophet Dauid where he sayth The eyes of the Lord are vpon the righteous and his eares are open vnto their cry The Lord is neare vnto those that are of a contrite heart and will saue such as are afflicted in spirit What larger promise can bee made vnto the afflicted then this that his eares are open to their cry and that hee will saue such as are afflicted in spirite And this is it which our Sauiour himselfe often alledgeth for the comfort of his Disciples Ioh. 14.18 Mat. 18.20 Mat 28.20 Gen. 41.14 Iam. 5.11 Exod. 12.41 Psal 18.1 Dan. 6.23 Micha 7.8.10 I will not leaue you comfortlesse but I will come vnto you loe I am with you to the end of the world This appeareth by the histories of Ioseph of Iob of the Church in Egypt of Dauid of Daniel whom the Lord did humble for a time vnder the heauy burden of fore affliction but it was but for a time for comfort was euen then prepared and when the time of refreshing came it brake out as the rising of the Sunne and tne bright beames of the Morning after a tempestuous night which of all things is then most ioyfull and comfortable And so shall it bee with all the godly let their afflictions be what they may bee inward or outvard of body or of mind or of both the Lord may seeme for a time to haue forgotten his but hee that should come will come and will not tarry and when deliuerance is most welcome and that wee vtterly despaire of any comfort of our selues then will the Lords Mercy deliuerance breake foorth as the Morning And to this purpose are the words of Salomon where hee sayth The hope that is deferred Pro. 13.12 is the fainting of the heart But when the desire commeth it is a tree of life All these Testimonies are so many witnesses of this truth that howsoeuer Gods children goe drouping for a time through the sense and feeling of their sins and cannot any way or by any meanes receiue any comfort or howsoeuer outwardly they may bee afflicted yet God hath determined their deliuerance His comming foorth to comfort and deliuer them is prepared as the morning c. Now this deliuerance which the Lord
will the Lord deale one day with all hypocritical seruers of God who because they bee such as make shew of Religion and seruice of God thinke that their profession may bee a cloake of all their impieties I desire Mercy and not Sacrifice THis is a most worthy sentence as it doth appeare in that our Sauiour Christ doth twice alleadge it in the Gospell of Mathew Mat. 9. â—3 when Christ kept company with the poore Publicans and sinners the Scribes and Pharisies were angrie with him our Sauiour bids them goe and learne what this meanes I will haue mercy and not sacrifice Where hee shewes that the Lord will not bee serued by outward Ceremonies and externall shewes but then men serue God when they can pardon and forgiue iniuries and wrongs and one pardon and forbeare another and are not ouer cruell and seuere one to another So when Christs Disciples pluckt the eares of corne vpon the Sabbath Mat. 12. the Pharisies were presentlie offended because they brake the Sabbath but Christ tels them this Scripture I will haue mercy and not sacrifice Where our Sauiour Christ sheweth that they were ouer cruell censurers of others thinking the keeping of the Sabbath to stand in such Ceremonies whereas they did nothing but that they might doe without offence Now as we haue cleared what it is that wee are to vnderstand of Sacrifice and Burnt offerings namely the outward and externall worship of God and all the ceremonies of the Law So now wee are to come to the two latter words Mercy and Knowledge by which we are to vnderstand the duties of Piety and Mercy faith to God and loue and mercy towards man And here the Lord compares these two together and shewes that hee preferres faith piety and godlinesse in the heart and mercifull and kind dealing towards men before the great shewes which men make in the outward seruice of God True it is the Lord will haue vs performe such parts of his seruice worship as hee commandeth in his Word and such ceremonies as hee prescribes but hee prefers faith obedience repentance feare and loue of God and loue kindnesse and mercifull dealing vnto men before all such sacrifices and burnt offerings and all other shewes whatsoeuer Yea all this outward shew and all our profession of Religion if it bee not ioyned with the knowledge of God that is with faith repentance and obedience and with the dueties of loue vnto men it is but abhomination in the sight of God Doct. 5 So then the point of Doctrine is this that seeing the Lord sayth I will haue mercy and not sacrifice God doth prefer the duties of loue and mercy to men before his owne worship that is I desire rather mercy then sacrifice It doth please the Lord better to see men performe duties of loue and kindnesse one towards another then to haue sacrifices neuer so many or great done vnto himselfe This is the Doctrine We see heere how the Lord doth farre preferre loue and kindnesse to men before al the outward shewes men make of religion whatsoeuer nay if men professe neuer so much make neuer so great a shew in the seruice of God for their hearing praying receyuing and the like yet if they want loue kindnesse to their brethren they cannot please God And this is the cause that the faith of many in the Scriptures hath growne famous in the world euen by their conscionable performance of the duties of the second Table loue and mercy vnto men I remember the Shunamites wife who called the Prophet of the Lord into her house to eate bread and sayd to her husband Behold 2. Reg 4.8.9 I know now that this is an holy man of God that passeth by vs continually let vs make him a little Chamber with walles and let vs set him there a bed and a table and a stoole and a candlesticke that hee may turne in thither when hee commeth to vs. Gen. 18. And of Abraham and Lot it is reported that they entertayned strangers into their houses Here was religion indeed when the same goes hand in hand with good works Happy Elias that hath such an Hostesse to giue him entertainement after his trauell and happy yea twice happy was shee by entertayning such a guest Deut. 10.18 This is that which Moses deliuereth by precept vnto the people of Israel The Lord our God is a God of gods and Lord of Lords a great God mighty and terrible who doth right vnto the Fatherlesse and widdow and loueth the stranger giueth him food and raiment loue yee therefore the stranger Where we see that Moses vrgeth this duty of mercy and loue vnto others euen from the example of God himselfe who is euer at hand to helpe them Esay 58.7 This is it which the Prophet Esay commendeth Is not this the fasting that I haue commaunded to deale thy bread to the hungry and that thou bring the poore that wander vnto thy house when thou seest the naked that thou couer him and hide net thy selfe from thy owne flesh And this is noted as one part of the innocency and integrity of godly Iob that hee could say The stranger did not lodge in the streetes but I opened my dores vnto him that went by the way Iob. 31.32 It is the straight charge that Christ himselfe giueth If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee leaue there thine offering before the Altar and goe thy way first bee reconciled to thy Brother and thou come and offer thy gift Where we see that men do but lose their labor that come to hear the Word pray receyue c. or to any part of Gods worship that liue in malice hatred or desire of reuenge 1. Cor. 13.1 Though I had the gift of Prophesie and knew all secrets all knowledge yea if I had all faith so that I could remoue mountaines and bad not loue I were nothing Where wee see if men want loue that is mercy and kindnesse to men they can doe nothing to please God so highly the Lord esteemes of this duty of mercy to men that he sayth There are but two Commandements this is one to loue our neighbour as our selfe and giues Peter commandement to forgiue his brother Mat. 22.37 1. Reg. 17. Act. 16. 2. Tim. 1. not till seuen times but till seuenty seuen times Lydea intreated Paul and his companions to come into her house and to abide with her Onesiphorus sought out Paul and refreshed him in time of his necessity All these examples the like whereof the Scriptures are full all serue to teach vs the truth of this Doctrine that the works of loue and mercy to our brethren serue to commend our faith to God and are more accepted with him then all things else wee can doe in his seruice and worship when they are wanting in vs. Now come we to the vses If the
And those which once were enlightned and afterwards haue fallen away their end is most miserable according to that of the Apostle If they after they haue escaped from the filthinesse of the world 2. Pet. 2.20 c. are yet tangled againe therein and ouercome the latter end is worse with them then the beginning And this doth the Lord most iustlie bring to passe vpon manie because they contemne grace quenching the blessed motions of the spirit of God in them that whē they haue some good motions in them and godlie purposes of heart to cleaue vnto the Lord they haue not striuen with the Lord by praier for the encrease thereof but careleslie haue put out that light that began to shine in their hearts Oh let vs learne euen from their fearefull estate and condition to make much of the least seed of godlinesse sowne in our hearts and labour by all godlie meanes to worke the increase of grace in vs If wee haue tasted how gracious the Lord is Secondlie seeing this is our Nature to bee so vnconstant Vse 2 especially in Gods matters that wee are so easilie drawne to shake off the yoake of obedience and so ready to fall into sin and to breake the commandements of God This must teach vs all a lesson of humilitie not to presume too much of our owne strength for wee are like a staffe in a mans hand if he take away his hand it wil down one way or other it cannot stand of it selfe Euen so fareth it with vs al if the Lord take away his hand Mat. 26. Alas wee shall then shew that wee are but weake and fraile men It was Peters sinne that hee presumed too much of his owne strength he thought himselfe so strong that he would neuer haue denied Christ but being left to himselfe hee fell most fouly and if Christ had not layde to his hand hee had fallen euen into the gulfe of hell It is the Deuils policie to make vs ouerweene our selues and to presume of that that God wot is not in vs and all to bring vs to confusion for Sathan knoweth well that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth according to that of Salomon Pro. 16.18 Pride goeth before destruction and a high mind before the fall And hence is that warning giuen by the Apostle Let him that thinketh hee standeth take heed least he fall God hath not hired vs to labour in his Vineyard for an houre or two neyther giueth vs liberty to depart out of his seruice when wee will but we must perseuere and hold out euen vntill the Euening of our dayes and wee must dedicate to him both soule and bodie both our life and death both the beginning and end Oh then let euery soule lay hold of this betimes and learn hence that seeing God alone is hee that must hold vs vp and support vs that wee lay hold on the sweete mercy of God in Christ Iesus and come boldly before the throne of his grace aad not rashly presume too much vpon our owne strength and worthinesse but rather rely vpon him and seeke earnestly vnto him by prayer that hee would support vs and beare vs vp in his Armes that wee run not vpon ground make shipwracke of faith and a good conscience ere wee bee aware for we are very weake and verie vnconstant of our selues easily drawne away from our obedience to our God verie apt to sin if the Lord doe but a little leaue vs to our selues Thirdly seeing wee are thus weake by nature and so easilie drawn to sin against our God and to breake Vse 5 our couenant of obedience to his Word that wee can stand no longer then he holds vs vp As this should greatly humble vs and break down our pride conceitednesse so it should stirre vs vp to earnest prayer night and day vnto our God that hee would neuer leaue vs vnto our selues that hee would not withdraw his fauourable presence from vs and to leaue vs vnto our selues for alas then we shal quickly marre all and cleane fall from God and rush headlong into all sinne and wickednesse for this is the nature of mankind wee are all lyers Truce-breakers and Couenant breakers with our God ready vpon euery occasion to fall into sinne euery man by nature is lighter then vanity most vnconstant in keeping our promises vnto God Let vs then intreat the Lord that hee would knit our hearts vnto him that wee might not starte aside Psal 119.8 Psal 51. and with Dauid pray O stablish mee with thy free spirit that I may not moue through my owne weaknesse from thee my God Euen there haue yee trespassed against mee HEre the Lord meets with these hypocrites telling them wherein they sinned namely in that they did most glory and most rely vpon Wherein they sinned their sacrifices outward worship of God wherein they did most glorie and boast themselues in as a thing most like to please God Euen in this they had fayled and transgressed and departed from Gods ordinances For he did giue and prescribe vnto them these Ceremonies and Sacrifices not as any part of Gods worship and seruice that could please him of themselues but onely as helps of their weaknesse and types and figures to lead them to Iesus Christ the true propitiatory sacrifice the onlie Lambe of God that takes away the sinnes of the world This was the very end of all those Sacrifices that God appointed them to offer not that they could please God of themselues but that they might be the meanes to bring them to true repentance for when they should see their beast slaine and their bloud shed it might admonish them of their bloudie sinnes and that they stood in need of the bloud of Christ for the pardon of them This was the Lords Couenant but they broke this and euen in these sacrifices the which they so gloried in Euen there haue yee trespassed against mee saith the Lord euen there they failed and abused Gods ordinances and whereas they should haue beene helps to haue led them to true repentance and faith in Christ Iesus they now thought nothing lesse then of repentance and of Iesus Christ but perswaded themselues that so long as they did offer their beasts all was well and the Lord was pleased with them they had done inough to satisfie Gods anger for their sins Thus they corrupted the true and onely vse of sacrifices which were not to satisfie Gods anger for sinne but onely to bring them to repentance and to lead them to Christ Iesus Now wee come to the Doctrine Doct. 3 Hence mark a notable point of doctrine namely that that which is most excellent in the sight of Hypocrites and carnall men That which is most excellent in the sight of an hypocrite is most abhominable in the sight of God the same is most abhominable in the sight of
should abound in sinne This is the reason why the Lord taxeth Gilead here euen because it was one of those sixe Cities of refuge Mat. 23 38. Luk. 19. because it was the Nursery of the Priests and Leuites This wee may see of Ierusalem for there had our Sauiour bestowed his greatest paines continually teaching and preaching amongst them in Ierusalem he wrought there the greatest part of his wonderfull heauenly miracles there hither his Prophets and Apostles were sent to teach and instruct them in the Word of God and to bring them home to Iesus Christ yet for al this our Sauiour was constrayned to weepe for the wofull misery of this City yet for all this Ierusalem must be destroyed defaced and extinguished and made a spectacle of his wrath to all posterities for euermore This is clearely to bee seene by those seuen Churches of Asia Reu. 2.3 that sometimes were so famous in the world in the dayes of Saint Iohn What is become of Ephesus Philippi Constantinople and Rome so glorious Churches sometimes in the world Are they not gone and become the Cage of vncleane birds 2. Thes 2.10 euen of Antichrist himselfe who preuayleth in them that perish because they receyued not the loue of the truth that they might bee saued And therfore God hath sent them strong delusions to beleeue lyes Surely God in all ages of the world hath declared the same vnto vs now peace now persecution peace being abused the Lord hath not fayled to bring his iudgements vpon the sonnes of men But of this before Well seeing this is the righteous dealing of God Vse 1 that those places which hee hath most priuiledged aboue others and bestowed most meanes on aboue others they shall drinke deeper of the cup of his anger if they bee wicked and vngodly liuing in sinne then others that haue not enioyed the like fauours from God Then it must teach vs all in the feare of God to looke about vs that according to the meanes God doth bestow vpon vs wee labour to bee answerable to the same in fruites in knowledge in faith in repentance and obedience zeale patience c. But aboue all things take wee heed that wee doe not degenerate and grow worse then others to abound with iniquity and impiety with lying deceit swearing couetousnesse c. For then let vs know that the Lord will make our punishment answerable to Tyrus Sydon yea to Sodom Gomer yea their iudgements shall be lighter then ours as our Sauiour sayth Mat. 11.20.21 Ezech. 16.46.53 It shall bee easier for Sodom in the day of iudgement then for you And the Lord by the Prophet Ezechiel threatneth thus that because the iniquities of the people of Israel were like vnto the Sodomites Therefore will I bring againe their captiuity and the captiuity of Sodome and her Daughters and the captiuitie of Samaria and her daughters euen the captiuity of thy Captiues in the middest of them And surely if wee shall grow worser then other places and abound in sinne more then other men how can wee but looke to reape a greater measure of punishment thē other There is no sin greater then the contempt of the Gospell nor no mercy greater then the peaceable enioying of the liberty of the same and therefore no punishment or reward of sinne shall be more horrible then the punishment that shall bee infflicted for the neglect or contempt thereof Oh take wee heed then least we contemne the Gospell and so being found guilty of one of the greatest sinnes wee incurre Gods wrath against vs and cause him to bring vpon vs his greatest punishments Secondly seeing the Lord doth threaten heere Vse 2 euen Gilead one of those sixe Cities of refuge and the Citty that was inhabited with the Priests and Leuites Religion is not tyed to one place that euen Gilead should bee cut off and slaine as in the fift verse going before that is that God would bring to passe vpon Gilead all those threatnings which his seruants the Prophets had denounced in his name Hence wee see that Religion and the worship of God is not tyed to any place to any kingdome towne or City no longer then they doe walke in the duties of Religion and of the true seruice and worship of God yea if Ierusalem that holy City the wonder of the world that place which God himselfe had chosen fall from God and beginne to forsake his son Christ and to contemn his sonne Christ Ierusalem then must looke for heauy plagues and grieuous iudgements yea if Gilead that was so priuiledged aboue other Cities and places of the world will not walke holily and beare themselues thankefully in the daies of peace the Lord will not fayle to bring euen vpon Gilead many plagues and grieuous iudgements against sinne Oh then if all things that are written bee written for our learning then let the iudgement of God vpon this City bee a warning to vs all Wee haue by Gods mercy the pure seruice and worship of God his Gospell sincerely preached and taught amongst vs almost these threescore years together Now let vs see whether our case bee not like the state of Gilead they were grieuous sinners so are we amongst them were found many great and grieuous sinnes a Citie that abounded with all manner of iniquitie as swearing lying deceit murder oppression vncleanesse c. and are not wee guilty of the same sinnes yes yes they were neuer more plenty in Gilead then they are in England and therefore wee may well feare that wee that haue beene like to Gilead in sinne shall one day be like to them in their punishment The Lord by his Prophet Amos hath threatned there a great and a grieuous iudgement against the neglect and contempt of his Word and other the gracious meanes that hee doth vouchsafe vnto vs for our good Behold the dayes come sayth the Lord Amos. 8.11 that I will send a Famine into the Land not a famine of bread or thirst of water but of hearing the Word of the Lord. Oh it is greatly to bee feared that wee may one day feele the smart of this iudgement the want of the Word and glorious Gospell of Christ that made so light account of the same in the time of peace then shall wee mourne then shall wee lament then shall wee lye in the dust then wee shall weepe and wayle and wring our hands and wish that wee might heare if it were but one Sermon to comfort our distressed Soules And in very deed if wee consider Gods dealing towards vs wee may see that these blacke stormy dayes are drawing on Doth not the Lord picke out from amongst vs the most renowned men from Church and common wealth the pillars of the Church and stayes of Religion doth not the Lord euen by this meanes giue vs a faire warning that vnlesse we amend and become sincere Christians and bee zealous in his seruice and worshippe and more highly