seems to be expounded Psal. 103.3 and that which is called Healing in one place is called forgivenesse in another if we compare Mat. 13.15 with Mark 4.12 Secondly by a spirituall and effectuall Reformation purging the conscience from dead workes making it strong and able to serve God in new obedience for that which Health is to the body Holinesse is to the soul. Therefore the Sun of righteousnesse is said to aâ—ise with Healing in his wings Mal. 4.2 whereby we are to understand the gracious influence of the Holy Spirit conveying the vertue of the blood of Christ unto the conscience even as the beames of the Sunne doe the heat and influence thereof unto the earth thereby calling out the herbs and flowers and healing those deformities which winter had brought upon it Thirdly by removing and withdrawing of judgements which the sinnes of a people had brought like wounds or sicknesses upon them So Healing is opposed to smiting and wounding Deut. 32.39 Iob 5.18 Hos. 6.1 2. Ier. 33.5 6. Fourthly by comforting against the anguish and distresse which sinne is apt to bring upon the conscience For as in Physick there are Purgatives to cleanse away corrupt humours so there are Cordials likewise to strengthen refresh weak and dejected Patients and this is one of Christs principal workes to binde and heale the broken in heart to restore comforts unto mourners to set at liberty them that are bruised and to have mercy upon those whose bones are vexed Psal. 147 3. Isai. 57.18 19. Luke 4.18 Psal. 6.2 3. I am not willing to shut any of these out of the meaning of the Text. First because it is an answer to that rayer Take away All iniquity The All that is in it The Guilt the staine the power the punishment the anguish whatever evil it is apt to bring upon the conscience Let it not doe us any hurt at all Secondly because Gods works are perfect where he forgives sinne he removes it where he convinceth of righteousnesse unto pardon of sinne he convinceth also of judgement unto the casting out of the prince of this world and bringeth forth that judgement unto victory Matth. 12.20 Their Back-sliding Their praier was against All iniquity and God in his answer thereunto singleth out one kinde of iniquity but one of the greatest by name And that first to teach them and us when we pray against sinne not to content our selves with generalities but to bewaile our great and speciall sinnes by name those specially that have been most comprehensive and the Seminaries of many others Secondly to comfort them for if God pardon by name the greatest sinne then surely none of the rest will stand in the way of his mercy if he pardon the Talents we need not doubt but he will pardon the pence too Paul was guilty of many other sinnes but when he will magnifie the grace of Christ he makes mention of his great sinnes A blasphemer a persecutor injurious and comforts himselfe in the mercy which he had obtained against them 1 Tim. 1.13 Thirdly to intimate the great guilt of Apastacie and rebellion against God After we have known him and tasted of his mercy and given up our selves unto his service and come out of Egypt and Sodome then to looke back againe and to be false in his Covenant this God lookes on not as a single sinne but as a compound of all sinnes When a man turnes from God he doth as it were resume and take home upon his conscience All the sinnes of his life again Fourthly to proportion his answer to their repentance They confesse their Apostasie they had been in Covenant with God they confesse he was their first husband Hos. 2 7. and they forsooke him and sought to Horses to Men to Idols to vanitie and lies this is the sin they chiefly bewaile and therefore this is the sinne which God chiefly singles out to pardon and to heale them of This is the great goodnesse of God toward those that pray in sincerity that he fits his mercy ad Cardinem desiderii answers them in the maine of their desires lets it be unto them even as they will I will love them freely This is set downe as the fountaine of that Remission Sanctification and Comfort which is here promised It comes not from our Conversion unto God but from Gods free love and grace unto us And this is added first to Humble them that they should not ascribe any thing to themselves their Repentance their prayers their covenants and promises as if these had been the means to procure mercie for them or as if there were any objective grounds of lovelines in them to stirre up the love of God towards them It is not for their sake that he doth it but for his own The Lord sets his love upon them because he loved them Deut. 7.7 8. not for your sakes doe I this saith the Lord God be it known unto you Ezek. 36.22.32 He will have mercy because he will have mercy Rom. 9.15 Secondly To support them above the guilt of their greatest sinnes Men think nothing more easie while they live in sinne and are not affected with the weight and hainousnesse of it then to beleeve mercie and pardon But when the soule in conversion unto God feeles the heavie burden of some great sinnes when it considers its rebellion and Apostacie and backesliding from God It will then be very apt to think God will not forgive nor heale so great wickednesse as this There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostacie and falling after repentance Therefore in this case God takes a penitent off from the consideration of himself by his own thoughts unto the height and excellencie of his Thoughts who knowes how to pardon abundantly Isay. 55.7 8 9. Ier. 29.11 Ezek. 37.3 Nothing is too hard for love especially free-love that hath no foundation or inducement from without it self And because we reade before Hos. 8.5 That Gods Anger was kindled against them therefore he here adds that this also should be turned away from them Anger will consist with love we finde God Angrie with Moses and Aaron and Miriam and Asa and he doth sometimes visit with rodds and scourges where he doth not uâ—terly take away his loveing kindenesse from a people Psal. 89.32.33 A man may be angrie with his wife or childe or friend whom he yet dearly loveth And God is said to be thus Angry with his people when the effects of displeasure are discovered towards them Now upon their Repentance and Conversion God promiseth not onely to love them freely but to clear up his Countenance towards them to make them by the Removall of Judgements to see and know the ftuits of his free love and bounty unto them When David called Absolom home from banishment this was an effect of love but when he said let him not see my face this
it intrinsecally or in the nature of the thing impossible but accidentally and by reason of naturall corruption which is enmity against it a burthen may be very portable in it selfe which he who is a creeple is not able to beare the defect is not in the Law but in us Rom. 8.3 Secondly that of this Impossibility there may be made a most excellent use that being convinced of impotency in our selves we may have recourse to the perfect obedience and righteousnesse of Christ to pardon all our violations of it Gal. 3.21 24. Thirdly being regenerated and endued with the spirit of Christ the Law becomes Evangelically possible unto us againe yea not onely possibly but sweet and easie Rom. 7.22 1 Ioh. 5.2 Ma. 11.30 Though impossible to the purpose of Iustification and legall Covenant which requireth perfection of obedience under paine of the Curse Gal. 3.10 in which sense it is a yoake which cannot bee born Act. 15.10 A Commandement which cannot be endured Heb. 12.20 yet possible to the purpose of acceptation of our services done in the obedience of it The spirituall part of them being presented by the intercession and the carnall defects covered by the righteousnesse of Christ in whom the father is alwayes well pleased Fourthly if any wicked man presume to harden himselfe in the practice of sinnes under this pretence that it is impossible for him to avoid them because God hardneth whom he will Though the Apostolicall increpation be Answer sufficient Who art thou that replyest against God yet he must further know that he is not onely hardned judicially by the sentence of God but most willingly also by his owne stubborne love of sinne and giving himselfe over unto greedinesse in sinning and thereby doth actively bring upon himselfe those indispositions unto duty so that the Law being impossible to be performed by him is indeed no other then hee would himselfe have it to be as bearing an active enmity and antipathy unto it Sixthly The mercy and Free-grace of God in the promises is unto wicked men an occasion of stumbling while they turn it into lasciviousnesse and continue in sinne that grace may abound Rom. 6.1 Iud. ver 4. and venture to make work for the blood of Christ not being led by the goodnesse of God unto repentance but hardning themselves in impenitency because God is good Rom. 2.4 There is not any thing at which wicked men doe more ordinarily stumble then at mercy as gluttons surfet most upon the greatest dainties venturing upon this ground to goe on in sinne because they cannot out-sinne mercy and to put off repentance from day to day because they are still under the offers of mercy making mercy not a sanctuary unto which to fly from sinne but a sanctuary to protect and countenance sinne and so by profane and desperate presumption turning the very mercy of God into a judgement and savour of death unto themselves Deut. 29.19 20. Num. 15.30 pretending liberty from sinne that they may continue in it and abuse God by his owne gifts Lastly the threatnings of God set forth in his Word and executed in his judgements upon wicked men are great occasions of stumbling unto them when they are not thereby with Manasses humbled under Gods mighty hand but with Pharoah hardned the more in their stubbornnesse against him There is such desperate wickednesse in the hearts of some men that they can even sit down and rest in the resolutions of perishing resolving to enjoy the pleasures of sinne while they may To morrow we shall dye therefore in the meane time let us eat and drink 1 Cor. 5.32 This evill is of the Lord why should we wait for the Lord any longer 2 Kings 6.33 There are three men in the Scripture that have a speciall brand or marke of ignominy set upon them Cain Dathan and Ahaz The Lord set a mark upon Cain Gen. 4.15 This is that Dathan and this is that Ahaz Num. 26.9 2. Chron. 28.22 and if we examine the reasons we shall finde that the sinne of stubbornnesse had a speciall hand in it Cains Offering was not accepted upon this he grew wroth and sullen and stubborn against Gods gentle warning and slew his brother Dathan and his Companions sent for by Moses return a proud and stubborn answer we will not come up we will not come up Ahaz greatly distressed by the King of Syria by the Edomites by the Philistimes by the Assyrian and in the midst of all this distresse stubborn still and trespassing more against the Lord. It is one of the saddest symptomes in the World for a man or a Nation not to be humbled under the correcting hand of God but like an anvile to grow harder under blowes and a most sure argument that God will not give over but goe on to multiply his judgements still for he will overcome when hee judgeth and therefore will judge till he overcome In Musicall Notes there are but eight degrees and then the same returnes againe and Philosophers when they distinguish degrees in qualities doe usually make the eighth degree to be the highest but in the wrath of God against those who impenitently and stubbornly stand out against his judgements wee shall finde no fewer then eight and twenty degrees threatned by God himselfe I will punish seven times more and yet seven times more and againe seven time more and once more seven times more for your sinnes Levit. 26.18 21 24 28. thus wicked men doe not only stumble at the Word by way of scandall but also 2. By way of Ruine because they are sure in the conclusion to be destroyed by it for the rock stands still the ship only is broken that dasheth against it Gods Word is and will be too hard for the pride of men the more they resist it the mightier will it appeare in their condemnation The weak corn which yeelds to the wind is not harmed by it but the proud Oake which resists it is many times broken in pieces The soule which submits to the Word is saved by it the soule which rebels against it is sure to perish Therefore since the Word comes not to any man in vaine but returnes glory to God either in his conversion or in his hardning It greatly concerneth every man to come unto it with meek penitent docile tractable believing obedient resolutions and to consider how vaine and desperate a thing it is for a Potsherd to strive with a rod of Iron for the pride wrath of man to give a chalenge to the justice and power of God for briars and thornes to set themselves in battell against fire As our God is a consuming fire himselfe so his law is a fiery Law Deut. 33.2 his word in the mouths of his Ministers a fire Ier. 5.14.23.29 If we be gold it will purge us if thorns it will devour feed upon us This is the condemnation saith our Saviour That light is come
themselves for a Curse With which prayer I humbly conclude Commending your persons and your weighty affairs to his grace and rest Your most humble Servant in Christ ED REYNOLDS From my Study in Braunston August the 8. 1642. To the Reader CHristian Reader Understanding that my Sermon which was preached three years since before the Honorable House of Commons on the day of their solemn Humiliation was to be reprinted I thought fit to peruse transcribe and enlarge six other Sermons in which I had at mine own charge in the Country on the ensuing Fast days briefly explained and applyed that whole Chapter a portion only whereof was in the first handled and to send them forth together with it unto the publique Which I was the rather induced to do for these two Reasons 1. Because it hath pleased God in his righteous and holy providence to make me by a long infirmity unserviceable to his Church in the principal work of the Ministry the preaching of the Gospel which is no small grief unto me So that there remained no other means whereby my life might in regard of my function be useful to the Church and comfortable to my self then by inverting the words of the Psalmist and as he made His Tongue as the Pen of a ready Writer so to make my Pen the Tongue of an unready Speaker 2. I considered the seasonableness and sutableness of these Meditations unto the condition of the sad and disconsolate times wherein we live very like those which our Prophet threatned the ten Tribes withal throughout this whole Prophecy unto which this last Chapter is a kind of Vse and a most solemn Exhortation pressing upon all wise and prudent men such duties of Humiliation and Repentance as might turn threats into promises and recover again the mercies which by their sins they had forfeited and forsaken Which being restored unto them according to their Petition they are here likewise further instructed in what manner to return unto God the praises due to his great Name And these two duties of Humiliation and Thanksgiving are the most solemn duties which in these times of Judgments and Mercies so variously interwoven together the Lord doth so frequently call us unto Places of Scripture I have for brevity sake for the most part only quoted and referred thee unto without transcribing all the words and have usually put many paralel places together because by that means they do not only strengthen the doctrine whereunto they belong but mutually give light unto one another The Lord make us all in this our day so wise and prudent as to understand the righteous ways of our God towards us That we may not stumble at them but walk in them and be taught by them to wait upon him in the way of his judgments and to fix the desires of our soul upon his Name as our great Refuge and upon his Righteousness as our great Business till he shall be pleased by the dew of his Grace to Revive us as the Corn to make us grow as the Vine and to let the scent of all his Ordinances be over all our Land as the smell and as the wine of Lebanon It will be an abundant return unto my poor and weak endeavors if I may have that room in thy prayers which the Apostle Paul desired to have in the prayers of the Ephesians That utterance may be given unto me that I may open my mouth boldly to preach the mystery of the Gospel The Lord sanctifie all the ways of his Providence towards us that when we are chastened we may be taught and may be greater gainers by the voyce of his Rod then we are sufferers by the stripes The Contents Sermon I. Sect. 1. EPhraims blessings and judgments answerable to his name 2. When judgment purposed against obstinate sinners mercy proclaimed to penitent 3. How good and bad are alike involved in outward judgments Iudgments make no difference but of penitent and impenitent Penitent sinners in all kinds of trouble have a refuge to some promise or other 4. Conversion must be not meerly Philosophical or Political but Spiritual and that full and constant 5. Motives unto conversion mercy and judgment especially interwoven 6. Great preparation due in our addresses unto God The rule matter principle and power of Prayer How sin is taken away 7. When God threatneth judgments we must pray against sins 8. Iudgments may be removed in anger Repentance makes afflictions precious as sin doth corrupt blessings 9. No affliction comes in anger but with respect to sin 10. One sin generally unrepented of may undo a Kingdom we must pray against all and dye unto all 11. Sense of sin The wrath of God beyond the fears of man 12. Confession of sin full and free Our weakness can commit sin none but Gods power can remove it 13. What God worketh in us he also requireth of us Sin most dangerous in great men to themselves and the publick 14. How iniquity is to be taken out of the Land 15. God the author of good the orderer of evil 16. From conversion to salvation free-grace worketh 17. No work truly good but as derived from God 18. Patience in suffering evil in doing duty Humility the companion of Grace pride of emptiness Continual dependance on God Fidelity in services The misery of divisions 19. In temporal judgments pray for spiritual mercies No helps can avail us against Gods anger but his grace 20. Carnal prayers provoke God when men make Religion serve turns Piety the foundation of Prosperity 21. Iudgments are then truly sanctified when they make us more in love with grace Prayer the more heavenly the more prevalent Sermon II. Sect. 1. SPiritual ends of Legal Ceremonies and Sacrifices We return nothing to God but words for mercies 2. A renouncing carnal confidence in the Assyrian Horses Idols How the Church an Orphan 3. Penitents not only pray but covenant Circumcision a Covenant Circumcised in uncircumcision Gentiles converted are called Iews Iews unconverted Gentiles Baptism how the answer of a good conscience The Covenant perpetual 4. God bindeth himself to us by promise by oath We are his by his Soveraign Interest and our own voluntary consent 5. Fickleness of the heart in duty and sluggishness to it 6. Duties in combination strongest 7. Enemies combine Military oaths How Truth a Girdle doctrinally morally 8. Wicked men like Witches in covenant with the Devil doing service for wages 9. Prayer vain without obedience Gods Covenant to us ours to him 10. The material cause of a Covenant our persons our services in matters of necessity Expediency praise 11. The formal and efficient cause Knowledg willingness power of promise and performance 12. Danger of covenanting in the dark only and 13. On the Rack 14. When we promise duty we must pray for grace The final cause 15. The falseness and perfidiousness of the heartâ— how it is unstable as waters 16. Gods faithfulness and mercies Our Baptism
Faith Spirits Hopes are all obligations to Fidelity Sermon III. Sect. 1. SAcrifices Propitiatory and Eucharistical 2. Praises the matter of a Covenant a Staple commodity for commerce with Heaven 3. Praises the fruits of Repentance 4. An Argument in prayer God forceth his glory out of wicked men but is glorified actively by the godly 5. A principle of obedience difference between the obedience of fear and of love 6. An Instrument of glory to God Praises of the heart and of the lips Communion of Sinners Communion of Saints 7. Converts report Gods mercies to others No true praises without Piety Sins against mercy soonest ripe 8. The more greedy the less thankeful Gods greatness matter of praise Things strongest when neerest their original Other creatures guided by an external Reasonable by an internal knowledg 9. Gods goodness matter of praise Knowledg of God notional and experimental Praise the language of Heaven Sacrifices were Gods own Love of Communion above self-love 10. We are wide to receive narrow to acknowledg The benefit of praises is our own 11. Wherein the duties of praising God stand 12. Repentance careful of obedience 13. This care wrought by godly sorrow Present sense Holy jealousie Love to Christ. Sons by adoption and regeneration 14. Repentance sets it self most against a mans special sin 15. By this sin God most dishonored By this repentance sincerity most evidenced Sermon IV. Sect. 1. REpentance removes carnal confidence Naturally we affect an absoluteness within our selves 2. This failing we trust in other creatures 3. When all fail we go to God in ways of our own inventing Repentance the cure of all this 4. Confederacies with Gods enemies dangerous Take heed of competition between our own interest and Gods 5. The creature not to be trusted in it wants strength and wisdom 6. Idols not to be trusted in they are lyes Grounds of confidence all wanting in Idols 7. God onely to be trusted absolutely in the way of his commands and providence 8. The way to mercy is to be fatherless weakness in our selves makes us seek help above our selves 9. Sin healed by pardon purging deliverance comfort Why back-sliding pardoned by name 10. Our conversion grounded on free-grace No guilt too great for love to pardon Gods anger will consist with his love 11. Conversion and healing go together Sin a sickness and a wound 12. The proper passions of sickness agree to sin viz. pain weakness consumption deformity 13. Sin a wound the impotent wilful and desperate case of this patient 14. The mercy of the Physitian 15. Guilt cannot look on Majesty Apprehensions of mercy the grounds of prayer 16. Sense of misery works estimation of mercy 17. Back-sliding formally opposite to faith and repentance Apostacy two-fold What it is to speak against the Son of man and against the Spirit How a sin is said not to be forgiven in this world nor in the world to come Free love respects not persons nor free pardon sins 18. From beginning to end of salvation all is free grace 19. In judgments Gods anger more to be noted then our sufferings Sermon V. Sect. 1. BLessings as large to the penitent as curses to the impenitent and answer all our wants 2. God answereth prayers beyond the petitions of the people 3. We pray according to the knowledg and love we have of our selves God answers according to his knowledg and love 4. God answers prayer not only with respect to our wants but his own honor Gods ultimate end in working our strongest argument in praying 5. Encouragement to prayer Gods shekel double to ours 6. Prayer may be ambitious and beg great things 7. Free love puts forth it self in various blessings 8. Grâ—ce as dew of a celestial original fruit of a serene heaven 9. Abundant insensible insinuating and searching vegetating and quickning Refreshing and comforting 10. Peace no blessing except it come as dew from Heaven 11. All wants must be supplied from Heaven Christ all beauties to his Church The root and stability of the Church foundation doctrinall personall Righteousnesse of Redemption stronger then of Creation 12. Growth of the Church under the Law Nationall under the Gospell Universall Christ the Olive-tree originall of grace to his Church 13. Our refuge and shelter Our power above afflictions 14. All Christs graces fruits of Lebanon the best of all others Creature-helps liers either by falsenesse or impotency 15. Promises should beget duties God promiseth Beauty to his Church wee should labour to adorn it 16. He promiseth stability we should be rooted in truth and grace all our gifts should serve the Temple 17. He promiseth growth we should grow our selves and endeavour the growth of others Christ both the end and the beinging of the Churches growth 18. Compacture and unity in the Church necessary to the growth of it Divisions hinder it 19. In the body compacted there are severall distinct members each to act in his owne place and joynts fastning members to the head and to one another A different measure of vertue for severall offices A mutuall supply and helpfulnesse on unto another An eternall faculty in each part to form and concoct the matter subministred unto it 20. He promiseth the fruitfulnesse of the Olive which wee should shew forth in workes of grace and peace 21. He promiseth the smell of Lebanon the oyntment of the Gospell the graces of which we should expresse 22. He promiseth protection and conversion we should make him our shelâ—er and from his protection learn our duty of conversion 23. He promiseth reviving out of afflictions profiting by them We should not be discouraged by temptations but amended they have many times mercy in them 24. The vertues of Heathen grapes of Sodom the graces of Christ â—rapes of Lebanon What ever we present unto God must grow in Immanuels land Sermon VI Sect. 1. GOds promise enabling is our confidence to engage Idols sorrows Gods observing us a note of care counsell honour hearing prayers 2. Summe division 3. Mans seal to Gods promise only a confession Gods seal to mans covenant a confirmation 4. Mans covenant of obedience hath its firmnesse in Gods promise of grace Indissolvable dependance of all second causes on the first 5. In sins of men God hath an influence into them as actions a providence over them as sinnes In gracious actions Gods influence necessary both to the substance and goodnesse of them 6. Of the concord between Gods grace and mans will Freewill naturall theologicall Innate praviâ—y and corrupt force which resisteth grace the remainders whereof in the regenerate 7. The will of Gods precept and of his purpose 8. They who are called externally only resist and perish they who eternally are made willing and obedient 9. By an act of spirituall teaching 10. By an act of effectuall enclining and determining the will preventing assisting subsequent grace 11. We may not trust in our owne strength but be ever jealous of our originall impotency unto good our naturall antipathy against
in this place under severall considerations for we may consider it I. Ut materiam pacti as the matter of a Covenant or compact which we promise to render unto God in acknowledgment of his great mercy in answering the prayers which we put up unto him for pardon and grace It is observable that most of those Psalmes wherein David imploreth helpe from God are closed with thanksgiving unto him as Psal. 7.17.13 6.56 12 13 57 7 10 c. David thus by an holy craft insinuating into Gods favour and driving a trade between earth heaven receiving and returning importing one commodity transporting another letting God know that his mercies shall not be lost that as he bestows the comforts of them upon him so he would returne the praises of them unto heaven again Those CounCountries that have rich staple commodities to exchange and return unto others have usually th freest and fullest trafick and resort of trade made unto them Now there is no such rich return from earth to heaven as praises This is indeed the onely tribute we can pay unto God to value and to celebrate his goodnesse towards us As in the fluxe and refluxe of the sea the water that in the one comes from the sea unto the shore doth in the other but run back into it self again so praises are as it were the returne of mercies into themselves or into that bosom and fountain of Gods love from whence they flowed And therefore the richer any heart is in praises the more speedy copious are the returnes of mercy unto it God hath so ordered the creatures amongst themselves that there is a kinde of naturall confederacy and mutuall negotiation amongst them each one receiving and returning deriving unto others drawing from others what serves most for the conservation of them all and every thing by various interchanges and vicissitudes flowing backe into the originall from whence it came thereby teaching the souls of men to maintain the like spirituall commerce confederacie with heaven to have all the passages between them and it open and unobstructed that the mercies which they receive from thence may not be kept under and imprisoned in unthankfulnesse but may have a free way in daily praises to return to their fountain again Thus Noah after his deliverance from the flood built an Altar on which to sacrifice the sacrifices of thanksgiving that aâ— his family by the Ark was preserved from perishing so the memory of so great a mercy might in like manner by the Altar be preserved too Gen. 8.20 So Abraham after a weary journey being comforted with Gods gracious appearing and manifestation of himself unto him built an Altar and called on the Name of the Lord Gen. 12.7 and after another journey out of Egypt was not forgetfull to returne unto that place againe Gen. 13.4 Gods presence drawing forth his praises as the returne of the Sun in a spring and summer causeth the earth to thrust forth her fruits and flowers that they may as it were meet do homage to the fountain of their beauty If Hezekiah may be delivered from death Isa. 38.20 If David from guilt Psal. 51.14 they promise to sing aloud of so great mercy and to take others into the consort I will teach transgressours thy way and we will sing upon the stringed instruments Guilt stops the mouth and makes it speechlesse Matth. 22.12 that it cannot answer for one of a thousand sins nor acknowledge one of a thousand mercies When Iacob begged Gods blessing on him in his journy he vowed a vow of obedience and thankfulnesse to the Lord seconding Gods promises of mercy with his promises of praise and answering all the parts thereof If God will be with me and keep me I will be his and he shall be mine If he single out me and my seed to set us up as marks for his Angels to descend unto with protection and mercy and will indeed give this Land to us and returne me unto my fathers house then this stone which I have set up for a pillar monument shall be Gods house for me and my seed to praise him in and accordingly we finde he built an Altar there and changed the name of that place calling it the House of God and God the God of Bethel And lastly if God indeed will not leave nor forsake me but will give so rich a land as this unto me I will surely return a homage back and of his own I will give the tenth unto him againe So punctuall is this holy man to restipulate for each distinct promise a distinct praise and to take the quality of his vows from the quality of Gods mercies Gen. 28. v. 20.22 compared with v. 13.15 Gen. 35.6.7.14 15. Lastly Ionah out of the belly of Hell cries unto God and voweth a vow unto him that he would sacrifice with the voice of thanksgiving and tell all ages that salvation is of the Lord Ionah 2.9 Thus we may consider praises as the matter of the Churches Covenant II. Ut fructum poenitentiae as a fruit of true repentance and deliverance from sin When sin is taken away when grace is obtained then indeed is a man in a right disposition to give praises unto God When we are brought out of a wildernesse into Canaan Deut 8.10 out of Babylon unto Sion Jer. 30.18.19 then saith the Prophet Out of them shall proceed thanksgiving and the voice of them that make merry c. When Israel had passed thorow the red Sea and saw the Egyptians dead on the shore the great type of our deliverance from sin death and Satan then they sing that triumphant Song Moses and the men singing the Song and Miriam and the women answering them and repeating over again the burden of the Song Sing to the Lord for he hath triumphed gloriously the Horse and his rider hath he thrown into the Sea Exod. 15.1.20.21 When a poore soule hath been with Ionah in the midst of the seas compassed with the floods closed in with the depths brought downe to the bottom of the mountaines wrapt about head and heart and all over with the weeds and locked up with the bars of sin and death when it hath felt the weight of a guilty conscience and been terrified with the fearful expectation of an approaching curse lying as it were at the pits brinke within the smoak of hell within the smell of that brimstone and scorchings of that unquenchable fire which is kindled for the divel and his angels and is then by a more bottomles unsearchable mercy brought unto dry land snatched as a brand out of the fire translated unto a glorious condition from a Law to a Gospel from a cuâ—se to a Crown from damnation to an inheritance from a slave to a Sonne then then onely never till then is that soul in a fit disposition to sing praises unto God when God hath forgiven all a mans iniquities and
were much greater The not using of mercies is the being unthankfull for them And it is an heavie account which men must give for abused mercies Deut. 32.6 Amos 2.9.13 Luke 13 7. Heb. 6.7 Sins against mercy and under mercy are the first ripe fruâ—â— when the Sun shines hottest the fruits ripen fastest Amos 8.1.2 Ier. 1.11.12 God doth not beare so long with the provocations of a Church as of those that are not a people the sins of the Amorites were longer in ripening then the sins of Israel When judgement is abroad it will begin at the House of God II. We should be so much the more earnestly pressed unto this by how much it is the greater evidence of our conversion unto God and by how much more apt we are to call for mercies when we want them then with the Leper to returne praises when we do enjoy them Ten cried to be healed but there was but one that returned glory to God Vessels will sound when they are empty fill them and they are presently dumb When we want merâ—cies then with Pharaoh wee cry out for pardon for peace for supplies for deliverances but when prayers are answered and our turne served how few remember the method which God prescribes Call on me in the day of trouble I will hear thee and thâ—n shalt glorifie me Psal. 50.15 yea how many like Swine trample on the meat that feeds them and tread under foot the mercies that preserve them How many are so greedily intent upon the things they desire that they cannot see nor value the things they enjoy Omniâ— festinatio caeca est It is noted even of good King Hezekiah that he did not render according to the benefits which he had received 2 Chron. 32.25 Therefore we should be exhorted in our prayers for pardon and grace to do as the Church here doth to promise the Sacrifices of Thankfulnesse and obediene not as a price to purchase mercy for our good extends not unto God Psal. 16.2 but as a tye and obligation upon our selves to acknowledge and return the praise of mercy to him that gives it And this the Apostle exhorteth us unto that our requests should be made known unto God not onely with prayer and supplication but with Thankesgiving Phil. 4.6 1 Thess. 5. 17.18 1 Tim. 2.1 which we finde to have been his own practice Eph. 3 14.20.21 We should keep a Catalogue of Gods mercies to quicken us unto dutie as well as a Catalogue of our own sins to make us cry for mercy And unto this duty of Thanksgiving we may be excited I. By the consideration of Gods greatnesse Great is the Lord and therefore greatly to be praised Psal. 145.3 The praises of God should be according to his Name Ps. 48.10 Ps. 96.8 All things were made for no other end but to return glory to him that made them Because al things are of him therfore all must be to him Ro. 11.36 And this the very Figure of the world teacheth us For a Circular line ends where it began and returns back into its originall point by that means strengthning and preserving it self For things are usually strongest when nearest their originall and the more remote from that the weaker they grow As a tree is strongest at the root and a branch or bough next the trunk or stock and the further out it grows from thence the smaller and weâ—ker it grows too and the further it is from the originall of its being the nearer it is unto not Being So all creatures are hereby taught both for preservation of that being they have for supply of what perfections they want and in both for the setting forth of the greatnesse of their Maker out of whose infinite Being all finite beings are sustained perfected to run back unto God for whose sake they are and have been created Rivers come from the Sea and therefore run back into the Sea again The trees receive sap from the earth and within a while pay it back in those leaves that fall down to the earth again Now as God hath made all creatures thus to shew forth the glory of his greatnes so he will have them do it by these Principles and in that maner of working which he hath planted in them Inanimate and meere naturall creaâ—ures are bid to praise the Lord Psal. 148.8.9 but this â—hey do blindly and ignorantly like the arrow which flies toward the marke but understandeth not its own motion being directed thither by an understanding without and above it self And thus when every thing by the naturall weight and inclination of its own form moveth to the place where it may be preserved or draweth to it those further degrees of perfection whereby it may be improved and have more of being communicated to it it may truly be said to praise the Lord in that it obeyeth the Law which he planted in it and is by his wise providence carried back towards him to derive its conservation perfection from the same fountain from whence it s Being did proceed But now reasonable creatures being by God enriched with Internall knowledge and that knowledge in his Church exceedingly raised by his manifestation of himself as their utteâ—most blessednesse in the Word unto them He therefore requires that we should worke actively and with intention of the End for which he made us guiding all our aimes and inclinations towards his glory by that internall knowledge of his Excellency which he hath implanted in us and revealed to us And indeed all other creatures are in this sense said to glorifie God because the infinite power wisdom goodnesse and perfection of God which are in their beings and workings so notably relucent do become the object of reasonable creatures to contemplate upon and by that means draw forth admiration and adoration of him II. By the consideration of Gods goodnesse He deserves it at our hands He gives more to us then we are able to render unto him The Sun shines on the Moon with his own glorious light the Moon retâ—rns but a 〈◊〉 spotted light upon the world We can return nothing unto God but that which is his own 1 Chro. 29.16 and it goes not with that purity from us as it came unto us We cannot send forth a thought round about us but it wâ—ll returne with a report of mercy and that mercy calls for a returne of praise But above all the goodnesse of God mentioned in the text Taking away iniquity and receiving graciously this calls for the Calvâ—s of the lips to be offered as in the new Moons with Trumpets and solemnity Num 10.10 The beams of the Sun the more directly they fall on the body of the Moone doe fill it with the more abundant light so the more copious and notable Gods mercies are unto us the more enlarged should our praises be unto him Therefore true Penitents that have more tasted of mercy are more obliged unto thanksgiving Psal.
after Ier. 30.17 Paul thought low thoughts of the world and the world thought as basely of him The world saith he is crucified unto me and I unto the world Gal. 6.14 Before conversion the world is an Egypt unto us a place of Bondage After Conversion It is a Wildernesse unto us a place of Emptinesse and Temptations Secondly the Backwardnesse of man towards grace we goe not to God till we are brought to extremities and all other Helpes faile us The poore Prodigall never thought of looking after a Father till he found himselfe in a fatherlesse condition and utterly destitute of all reliefe Luke 15.17 18. Thirdly the right disposition and preparation unto mercie which is to be an Orphan destitute of all selfe-confidence and broken off from all other comforts When the poore and needy seeketh water and there is none I the Lord will helpe him Isai. 41.17 God will repent for his people when he seeth that their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fitt for divine power to interpose Christ is set forth as a Physician which supposeth sicknesse as a fountaine which supposeth uncleanesse as meate which supposeth emptinesse as cloathing which supposeth nakednesse He never finds us till we are lost sheep when we have lost all then we are fit to follow him and not before Fourthly The Roots of true Repentance Nos pupilli Tu misericors The sence of want and emptinesse in our selves the apprehension of favour and mercy in God Conviction of sinne in us and of righteousnesse in him Iohn 16.9 10. Of crookednesse in us and of glory in him Isay. 40.4 5. Hereby roome is made for the entertainment of mercy where sinne abouds grace will more abound and the more the soule findes it selfe exceeding miserable the more will the mercy of God appeare exceeding mercifull Rom. 5.20 and hereby God sheweth his wisedome in the seasonable dispencing of mercy then when we are in greatest extremity As fire is hottest in the coldest weather God delights to be seene in the mount at the grave to have his way in the sea and his paths in the deepe waters Mercies are never so sweet as when they are seasonable and never so seasonable as in the very turning and criticall point when miserie weighs down and nothing but mercie turns the scale This teacheth us how to fit our selves for the mercy of God namely to finde our selves destitute of all inward or outward comfort and to seek for â—tonely there Beggers doe not put on Scarlet but ragges to prevaile with men for reliefe As Benhadad servants put on Ropes when they would beg mercy of the King of Israel In a shipwrack a man will not load him with money chaines treasure rich apparell but commit himselfe to the Sea naked and esteeme it mercy enough to have Tabulam post naufragium one poore plank to carry him to the shore It is not exaltation enough unto Ioseph except hee be taken out of a prison unto honour Secondly we should not be broken with diffidence or distrust in times of trouble but remember it is the condition of the Church to be an Orphâ—n It is the way whereby Moses became to be the son of Pharaohs daughter when his owne Parents durst not owne him the mercy of a Prince found him out to advance him and when he was nearest unto perishing he was nearest unto honour In the civill Law we finde provision made for such as were cast out and exposed to the wide world some Hospitals to entertaine them some liberties to comfort and compensate their trouble And a like care we finde in Christ The Jewes had no sooner cast the man that was borne blinde out whose Parents durst not be seen in his cause for feare of the like usage but the mercy of Christ presently found him and bestowed comfort upon him Iohn 9.35 This is the true David unto whom all helplesse persons that are in distresse in debt in bitternesse of soul may resort and finde entertainment 1 Sam. 22.2 Lastly we should learne to behave our selves as Pupils under such a Guardian to be sensible of our infancy minority disability to order or direct our owne waies and so deny our selves and not leane on our owne wisedom to be sensible how this condition exposeth us to the injuries of strangers for because we are called out of the world therefore the world hateth us and so to be vigilant over our waies and not trust our selves alone in the hands of temptation nor wander from our Guardian but alwaies to yeeld unto his wisdome and guidance Lastly to comfort our selves in this that while we are in our minority we are under the mercy of a father A mercy of Conservation by his providence giving us all good things richly to enjoy even all things necessary unto life and godlinesse A mercy of protection defending us by his power from all evill A mercy of Education and instruction teaching us by his Word and Spirit A mercy of Communion many waies familiarly conversing with us and manifesting himselfe unto us A mercy of guidance and government by the laws of his family A mercy of discipline sitting us by fatherly chastisements for those further honours and imployments he will advance us unto and when our minority is over we once are come to a perfect man we shall then be actually admitted unto that inheritance immortall invisible and that fadeth not away which the same mercy at first purchased and now prepareth and reserveth for us Now it followeth Verse 4. I will heale their back-sliding I will love them freely for mine anger is turned away from him In the former words we have considered both Israels Petition in time of trouble and the Promise and Covenant which thereupon they binde themselves in In these and the consequent words unto the end of the 8. verse we have the gracious answer of God to both promising â—oth in his free love to grant their petition and by his frâ—e grace to enable them unto the performance of the Covenant which they had made The Petition consisted of two parts 1. That God would take away all iniquity 2 That he would doe them good or receive them graciously To both these God giveth them a full and a gracious answer 1. That he will take away all iniquitie by Healing their back-sliding 2 That he would doe them good and heape all manner of blâ—ssings upon them which are expressed by the various metaphors of fruitfulnesse opposite to the contrary exprâ—ssions of judgement in former parts of the prophecie I will heale their back sliding This is one of the names by which God is pleased to make himsele knowne unto his people I am the Lord that healeth thee Exod. 15.26 and returne O Back-sliding children and I will heale your back-slidings Jer. 3.22 Now God Healeth sin four manner of waies First By a gratious Pardon burying covering not imputing them unto us So it
Repentance and by consequence is incurable To speak against the Son of man that is against the doctrine Disciples ways servants of Christ looking on him only as a man the leader of a Sect as master of a new way which was Pauls notion of Christ and Christian Religion when he persecuted it and for which cause he found mercy for had he done that knowingly which he did ignorantly it had been a sin uncapable of mercy Acts 26.9 1 Tim. 1.13 thus to sin is a blasphemy that may be pardoned but to speake against the Spirit that is to oppose and persecute the doctrine worship ways servants of Christ knowing them and acknowledging in them a spiritual Holiness and eo nomine to do it so that the formal motive of malice against them is the power and lustre of that spirit which appeareth in them and the formal principle of it neither ignorance nor self-ends but very wilfulness and Immediate malignity Woe be to that man whose natural enmity and antipathie against Godliness do ever swel to so great and daring an height It shall not be forgiven him neither in this world nor in the world to come Matth. 12.32 That is say some neither in the time of life nor in the point or moment of death which translates them unto the world to come Others not in this life by Iustification nor in the world to come by consummate Redemption and publick judiciary absolution in the last day which is therefore called the Day of Redemption in which men are said to finde mercy of the Lord Ephes. 4.30 2 Tim. 1.18 For that which is here done in the Conscience by the ministery of the Word and efficacy of the Spirit shall be then publickly and judicially pronounced by Christs own mouth before Angels and men 2 Cor. 5.10 Others Shall not be forgiven that is shall be plagued and punished both in this life and in that to come Give me leave to add what I have conceived of the meaning of this place though no way condemning the Expositions of so great and learned men I take it By This world we may understand the Church which then was of the Iews or the present age which our Saviour Christ then lived in It is not I think insolent in the Scripture for the words Age or World to be sometimes restrained to the Church Now as Israel was God's First-born and the first fruits of his increase Exod. 4.22 Ierem. 31.9 Ier. 2.3 So the Church of Israel is called the Church of the First-born Hebr. 12.23 and the first Tabernacle and a worldly Sanctuary Hebr. 9.1.8 and Ierusalem that now is Gal. 4.25 And then by the World to come we are to understand the Christian Church afterwards to be planted for so frequently in Scripture is the Evangelical Church called the World to come and the last dayes and the ends of the world and the things thereunto belonging Things to come which had been hidden from former ages and generations and were by the ministery of the Apostles made known unto the Church in their time which the Prophets and righteâ—us men of the former ages did not see nor attain unto Thus it is said In these last dayes God hath spoken to us by his Son Heb. 1.1 And Unto Angels he did not put in subjection the world to come Heb. 2.5 and Christ was made an high Priest of good things to come Heb. 9.11 and The Law had a shadow of good things to come Heb. 10.1 and the times of the Gospel are called Ages to come Ephes. 2.7 and the ends of the world 1 Cor. 10.11 Thus legal and Evangelical dispensations are usually distinguished by the names of Times past and the last dayes or times to come Hebr. 1.1 Ephes. 3.9 10. Colos. 1.25 26. The one an Earthly and Temporary the other an Heavenly and abiding administration and so the Septuagint render the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 9.5 Everlasting Father which is one of the Names of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father of the world to come The meaning then of the place seems to be this That sinnes of high and desperate presumption committed maliciously against known light and against the evidence of Gods Spirit as they had no Sacrifice or expiation allowed for them in the former world or state of the Iewish Church but they who in that manner despised Moses and his Law though delivered but by Angels died without mercy Numb 15.27 30 31. Hebr. 2.2 3 3. so in the World to come or in the Evangelicall Church though grace should therein be more abundantly discovered and administred unto men yet the same Law should continue stil as we finde it did Hebr. 2.2 3 4 5. Hebr. 6.4 5 6. Hebr. 10.26 27 28. neither the open enemies of Christ in the one nor the false professors of Christ in the other committing this sin should be capable of pardon This doctrine of Apostacy or Back-sliding is worthy of a more large explication but having handled it formerly on Hebr. 3.12 I shall add but two words more First that we should beware above all other sins of this of falling in soul as old Eli did in body backward and so hazarding our salvation if once we have shaken hands with sin never take acquaintance with it any more but say as Israel here What have I to do any more with Idols The Church should be like Mount Sion that cannot be moved It is a sad and sick temper of a Church to tosse from one side to another and then especially when she should be healed to be carried about with every winde Secondly We should not be so terrified by any sin which our soul mourns and labours under and our heart turneth from as thereby to be withheld from going to the Physician for pardon and healing Had he not great power and mercy did he not love freely without respect of persons and pardon freely without respect of sins wee might then be affraid of going to him but when he extendeth forgivenesse to all kindes iniquity transgression sin Exod. 34.6 and hath actually pardoned the greatest sinners Manasses Mary Madalen Paul Publicans harlots backsliders we should though not presume hereupon to turn Gods mercy into poyson and his grace into wantonness for mercy it self will not save those sinners that hold fast sin and will not forsake it yet take heed of despairing or entertaining low thoughts of the love and mercy of God for such examples as these are set forth for the incouragement of all that shall ever beleeve unto eternall life 1 Tim. 1.16 And the thoughts and wayes which God hath to pardon sin are above our thoughts and wayes whereby we look on them in their guilt and greatnesse many times as unpardonable and therefore are fit matter for our faith even against sense to beleeve and rely upon Isa. 55.57 58. Now followeth the Fountain of this Mercy I will leve them freely Gods love is
and Common mercies is sometimes pleased to answer sutably to the naturall desires of those that aske them But the prayer of faith which is the true notion of prayer Rom. 10.14 Iam. 1.15 goes not to God as the Author of nature but as the God of grace and the Father of Christ and doth not put up meer naturall but spiritual requests unto him as to an heavenly Father which requests proceed from the spirit of grace and supplication teaching us to pray as we ought Zach. 12.10 Rom. 8.26 27. Gal. 4.6 So that they who have not the spirit of Christ enabling them to cry Abba Father are not able to pray a prayer of faith Prayer hath two wills concuring in it when ever it is right Our will put forth in desires and Gods will respected as the rule of those desires for wee are not allowed to desire what we will our selves of God but we must ask according to his will 1 Ioh. 5.14 Now whensoever impenitent sinners pray for spirituall things they doe ever pray contrary to one of these Two wills when they pray for mercy and pardon they pray against Gods will for that which God will not give for mercy is proposed to and provided for those that forsake sinne Prov. 28.13 hee who choseth to hold fast sinne doth by his owne election forsake mercy for the goodnesse of God leads to repentance Rom. 2.4 Gods mercy is a holy mercy It will pardon sinne forsaken but it will not protect sinne retained Againe when they pray for grace they pray aganst their owne will for that which they themselves would not have It is impossible that a man should formally will the holding fast and continuing in sinne as every impenitent man doth and with the same will should truly desire the receiving of grace which is destructive to the continuance of sinne and if a wicked man do truly will the grace of God when he prayes for it why doth he refuse the same grace when he heareth it in the Ministry of the Word offered unto him If God offer it and he desire it how comes it not to be received Certainly there is not any thing in the corrupt heart of man by nature which can willingly close with any sanctifying grace of the Spirit of Christ. Selfe-deniall is a concomitant in all Acts of grace and selfe-seeking in all acts of lust and therefore where there is nothing but lust there can be no reall volition of grace which is so contrary unto it This teacheth us to have penitent resolutions and spiriturll aimes in all our prayers if we would have them prevaile at the throne of grace We are now under the heavy calamity of a Civill warre And very desirous we are it should be removed we suffer and languish and fret and pine away and we complaine every where of want and violence But who set themselves to cry mightily to God and call upon their soule as the Marriners upon Ionah O thou sleeper what meanest thou arise call upon God Haply we goe so farre we pray too and yet receive no answer because we ask amisse Iam. 4.1 2 3. wee are troubled that our lusts are abridged of their fuell or that our nature is deprived of her necessaries and for these things wee pray But till our troubles bring us to seek God more then our selves make more sensible of his wrath then of our owne wants more displeased at what offends him then at what pincheth and oppresseth our selves we cannot promise our selves an answer of peace The Marriners cryed and the Tempest continued still Ionah was to be cast over so long as there was a fugitive from God in the Ship the storme would not cease Never can wee promise our selves any comfortable fruit of our prayers till the aime of them is spirituall that God may be honored that his Church may be cleansed reformed that our lives may be amended that whatsoever forsakes God in us may be cast away Till Gods whole work be performed upon Mount Sion upon Ierusalem we cannot promise our selves that he will call in his Commission and Charge to take the spoile and the prey Esay 10.12 And therefore our greatest wisedome is to consider what God calls for to make it our prayer and endeavours that his will and counsell may be fulfilled the more wee make God our end the sooner we shall recover our peace again Secondly We learne that our performance of duty doth depend much upon Gods hearing and answering of Prayer Ephraim will have no more to doe with Idols because God hath heard him Prayer is the key of Obedience and the introduction unto duty The principles of duties are wisdome to know and order them will to desire and intend them strength to performe and persevere in the doing of them And all these are the product of Prayer If any want wisedome let him ask it of God Iam. 1.5 so Solomon did 1 Kings 3.9 and who am I and what is my people saith David that wee should bee able to offer so willingly for all things come of thee 1 Chron. 29.14 and the Apostle prayes for the Ephesians that God would grant them to be strengthened with might by his Spirit in the inward man Ephe. 3.16 the Principles of duty are the fruits of Prayer and therefore the performance of duty doth much depend on the hearing and answering of prayer Thirdly we learne from Gods observing or having a carefull and vigilant eye upon Ephraim that when we renounce all carnall and sinfull confidence and cast our selves wholly upon God engaging his eye of favour and providence unto us this will be a most sufficient protection against all the cruelties of men One would think when we heare a sword threatned dashing of Infants ripping of women the Prophet should have called on them to take unto them weapons to make resistance and certainely the use of meanes in such cases is necessary the sword of the Lord doth not exclude the sword of Gedeon One would thinke Take to you words were but a poore preparation against a destroying enemy yet this is all that the Prophet insists on when the Assyrian comes against you do you Take with you words your lips shall be able to defend more then his Armies can annoy Words uttered from a penitent heart in time of trouble unto God are stronger then all the preparations of flesh and bloud because that way as prayer and Repentance goe that way God goeth too Amalek fights and Moses speakes unto God in the behalfe of Israel and the lifting up of his hands prevailes more then all the strength of Israel besides Exod. 17.11 12. One man of God that knowes how to manage the cause of Israel with him is the Chariots and horsemen of Israel 2 Sam. 2.12 What huge Armies did Asa and Iehoshaphat vanquish by the power of Prayer 2 Chron. 14.11.20.23 25. Till God forbid prayer as he did to Ieremy 7.16.11.14 and take of the
belong principally to the Ministers of the Word yet God hath given unto all Belevers a Iudgement of discretion to try the spirits and to search the Scriptures whether the things which they heare be so or no 1 Ioh. 4.1 Act. 17.11 1 Thess. 5.21 for no man is to pinne his own soule and salvation by a blinde obedience upon the words of a man who may mislead him nay not upon the words of an Angel if it were possible for an Angel to deceive Gal. 1.8 1 Kings 13.18 21. but onely and immediately upon the Scripture except when the blind lead the blind the leader only should fall into the ditch and the other goe to heaven for his blind obedience in following his guides towards hell whereas our Saviour tels us both shall fall though but one be the leader Matth. 15.14 Matth. 23.15 Secondly Having proved all things to hold fast that which is good with all readinesse to receive the righteous ways of God and submit unto them how meane soever the Instrument be in our eyes how contrary soever his message be to our wills and lusts When God doth manifest his Spirit and Word in the mouths of his Ministers we are not to consider the vessell but the Treasure and to receive it as from Christ who to the end of the world in the dispensation of his Ordinances speaketh from heaven unto the Church 1 Thess. 2.13 â— Cor. 5.20 Heb. 12.25 Matth. 28.20 Fourthly In that it is said That the Iust wâ—ll walk in them we may observe Two things 1. That Obedience and walking in the right wayes of the Lord is the end of the ministry That the Saints might be perfected that the body of Christ might bee edified that men might grow up into Christ in all things Eph. 4.11.15 that their eyes might be opened and they turned from darknesse to light and from the power of Satan unto God Act. 26.16 17 18. The Prophet concludeth that he hath laboured in vaine if Israel be not gathered Esay 49.4 5. Without this the Law is vaine the pen of the Scribe in vaine Ier. 8.8 better not know the way of Righteousnesse then having known it to turne from the holy Commandement which was delivered unto us 2. Pet. 2.21 We should esteeme it a great misery to be without Preaching without Ordinances and so indeed it is of all famine that of the Word of the Lord is the most dreadfull better be with Gods presence in a wildernesse then in Canaan without him Exod. 33.15 better bread of affliction and water of affliction then a famine of hearing the word to have our teachers removed Amos 8.11 Esay 30.20 this is mischiefe upon mischiefe when the Law perisheth from the Priest and there is no Vision Ezek. 7.26 and yet it is much better bee in this case without a Teaching Priest and without the Law then to enjoy them and not to walk answerably unto them where the Word is not a savour of life it is a savour of death unto death exceedingly multiplying the damnation of those that doe despise it 2 Cor. 2.15 Matt. 11.22 24. First it doth ripen those sinnes that it findes making them much more sinfull then in other men because committed against greater light and more mercy One and the same sinne in an Heathen is not so hainous and hatefull as in a Christian. Those trees on which the Sun constantly shines have their fruit grow riper and greater then those which grow in a shady and cold place The raine will hasten the growth as weell of weeds as of corne and make them ranker then in a dry and barren ground Ioh. 9.41 Ioh. 15.22.24 Secondly it doth superadde many more and greater for the greatest sinnes of all are those which are commited against light and grace Sinnes against the Law and Prophets greater then those which are committed against the glimmerings of nature Ezek. 2.5.3.6 7. and sinnes against Christ and the Gospel greater then those against the Law Heb. 2.2.10.28 29. Such are unbeliefe Impenitency Apostacy despising of salvation preferring death and sinne before Christ and mercy judging our selves unworthy of eternall life c. Thirdly it doth by these meanes both hasten and multiply judgments The sinnes of the Church are much sooner ripe for the fickle then the sinnes of Amorites they are neare unto cursing Heb. 6.8 Summer fruits sooner shaken off then others Amos. 8.1 Ier. 1.11 12. Christ comes quickly to remove his Candlestick from the abusers of it Rev. 2.5 The Word is a rich mercy in it selfe but nothing makes it effectually and in the event a mercy unto us but our walking in it 2. We learne from hence That we never make the Scriptures our Rule to live and walke according unto them till we be first justified and made righteous Our obedience to the Rule of the Law written in the Scriptures proceedeth from those suteable impressions of holinesse wrought in the soule by the Spirit of Regeneration which is called the writing of the Law in our hearts Ier. 31.33 2 Cor. 3.3 or the casting of the soule into the mould of the Word as the phrase of the Apostle seemeth to import Rom. 6.7 we are never fit to receive Gods Truth in the love and obedience of it till we repent and be renewed If God saith the Apostle will give repentance for the acknowledging of the truth 2 Tim. 25. The wise in heart that is those that are truly godly for none but such are the Scriptures wise men these will receive Commandements but a prating foole will fall Prov. 10.8 where by prating I understand cavilling contradicting taking exceptions making objections against the Commandement and so falling and stumbling at it according to that of the Apostle Iam. 1.19 20 21. Let every man bee swift to heare that is ready to learn the will of God and to receive the Commandement but slow to speak slow to wrath that is carefull that he suffer no pride and passion to rise up and speak against the things which are taught according as Iob sayes Teach me and I will hold my peace Iob 6.24 for the only reason why men fret and swell and speak against the truth of God is this because they will not work righteousnesse The wrath of man worketh not the righteousnesse of God therefore men are contentious because they love not to obey the truth Rom. 2.8 disobedience is the mother of gainsaying Rom. 10.21 when we once resolve to lay apart all filthinesse then wee will receive the Word with meeknesse and not before none heare Gods Words but they who are of God Ioh. 8.47 none hear the voyce of Christ but the sheep of Christ Ioh. 10.4 5. Christ preached is the power of God and the wisedome of God but it is onely to them that are called to others a stumbling block and foolishnesse 1 Cor. 1.24 We speak wisedome saith the Apostle but it is amongst them that are perfect 1 Cor. 2.6 He that is
should not win us that judgment should not awaken us that the rod should speak and we not hear Mic. 6.9 That the fire should burn and we not feel Isa. 42.25 That desolation should be threatned and we not instructed Jer. 6.8 That the hand of God should be lifted up and we not see it Isa. 26.11 That darkness should be upon us we not give glory to God Jer. 13.6 This is that should most deject us that in mercies we have been wanton and in judgments sensless Get Repentance by an affliction and then you may look on it as trafick and not as a trouble like a Merchants voyage which hath pain in the way but treasure in the end No afflictions can hurt him that is penitent If thou escape they will make thee the more thankful if not they will bring thee the neerer and the sooner unto God The way to be safe in times of trouble is to get the blood of the Lamb upon our doors All troubles have their Commission and Instructions from God what to do whither to go whom to touch whom to pass over Be gold and though the fire come upon you you shal keep your nature and purity still Godliness saith the Apostle hath the promises of this life amongst those one special one is that we shall not be tempted above what we are able 1 Cor. 10.13 neither are there indeed any distresses against which there is not a refuge and escape for penitent sinners unto some promise or other Against Captivity When they be in the land of their Enemies I will not cast them away nor abhorre them Levit. 26.44 Against famine and pestilence If I shut up heaven that there be no rain or if I command the locust to devoure the Land or if I send pestilence among my people If my people which are called by my Name shall humble themselves and pray and seek my face and turn from their wicked wayes then will I hear from heaven and will forgive their sin and wil heal their Land 2 Chron. 7.13.14 Against sicknes the Lord will strengthen him upon the bed of languishing and make all his bed in his sicknes Psa. 41.3 Against poverty When the poor and needy seek water and there is none I the Lord will hear them c. Isa. 41.17 Psal. 68.10 Against want of friends When my father and mother forsake me then the Lord will take me up Psal. 27.10 Psal. 72.12 Against oppression and imprisonment He executeth judgement for the oppressed he looseth the prisoners Psal. 146.7 Against whatsoever plague or trouble 1 King 8.37.38 39. He is the God of All consolation how disconsolate soever a mans condition is in any kind there cannot but within the compasse of All consolation be some one or other remedy at hand to comfort and relieve him And so much by the way of the Invitation in generaâ—l In the Invitation we have the Matter of it and the Motives to it The Matter is Conversion without that the hand which is lifted up in threatning will fall down in punishing and where that is God hath a book of Remembrance for his Iewels when his wrath burneth as an Oven against the stubble Mal. 3.16 But this Conversion then must have two conditions in it 1. It must be Ad Dominum To the Lord not meerly philosophicall to some low and generall dictates of Reason such as Aristotle or Plato or Epictetus or Plutarch or the like heathen Moralists could furnish us withall without self-deniall lowlinesse of spirit or faith in Christ. Not meerly politicall to credit or profit or secular ends propter famam non propter Conscientiam as the Orator speaks or as our Prophet hath it for Corn and for wine Hos. 7.16 as good be an empty vine as bring forth fruit onely to our selves Hos. 10.1 But it must be spirituall unto the Lord. If thou wilâ— return O Israel saith the Lord return unto me Ier. 4.1 And not onely Ad Dominum to the Lord for that may be done falsely and flatteringly with a halting and divided heart By the force of Semi-perswasions like that of Agrippa and Orpha complementing with God and then forsaking him By the force of compulsory impressions like that of Pharaoh and Israel in the wildernes Promises on the Rack and pride when there was respite again thawing in the Sun and freezing in the shade melting in the â—urnace and out of it returning unto hardnes again like the Prophets Cake burnt on the one side and dough on the other But it must be Secondly usque ad Dominum so much the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth A full through constant continued conversion with a whole a fixed a rooted an united an established heart yeilding up the whole Conscience and Conversation to be ruled by Gods will in all things The motives to this duty are two First his Mercy he is yet thy God no such argument for our turning unto God as his turning unto us Adam looks on him as a Iudge and hides the Prodigall looks on him as a father and returns As the beam of the Sun shining on fire doth discourage the burning of that so the shining of Gods mercies on us should dishearten and extinguish lust in us This is the use we should make of mercy Say not he is my God therefore I may presume upon him but he is mine therefore I must return unto him Because he is God I will be afraid to provoke him and because he is mine I will be afraid to forfeit him He is so great I must not dare to offend him he is so pretious I must not venture to lose him His mercy is a Holy mercy which knows to pardon sin but not to protect it It is a Sanctuary for the penitent not for the presumptuous Secondly his judgement and that expressed rather as our Act then his Thou hast fallen by thine iniquity If mercies do not work upon Love let Iudgements work upon fear Extremities are a warrant unto Importunities Even heathen mariners in a storm wil cry mightily upon God When there is a deluge coming is it not time for Noah to fear and to prepare an ark Hebr. 11.7 what meanest thou O thou sleeper to losâ— the season and benefit of Gods visitations when there is a tempest over the ship heavy distresses and distractions both at home and abroad to be so secure in thy wonted impenitency as if thou hadst had no sins to procure these judgements or no sence to feel them as if there were agreements and sealed covenants between thee and the sword that it should not touch thee If thou be falling is it not high time to consider thy wayes to search and to judge thy self to have thine eyes like the windows of Solomons Temple Broad inwards to find out thine own provocations and as David speaks to keep thy self from Thine owne iniquity
first of these The prayer of the Church in their fears and sufferings wherein I shall begin in the Prophets order with their prayer against sin Take away all iniquitie The word signifies 1. To expiate and make atonement by a sacrifice So the scape Goate which was a signe of Christ our Sacrifice as risen and living againe is said to carry the sinnes of the People into the wildernesse Levit. 16.22 Thereby signifying Christs taking our sinnes from us Iohn 1.29 Hebr. 9.28 2. To forgive which in the Court of mercy is the taking of sinne away Psal. 32.1.5 3. To remove or take away by destroying So it is used Hosea 1.6 Iob 32.22 and is sometimes used to expresse Burning 2 Sam. 5.21 Nahum 1.5 so sinne is said to be destroyed Rom. 6.6 to be subdued Mic. 7.19 to be purged away with the spirit of Judgement and burning Isa. 4.4 The meaning then is Take away all our sinnes from us lay them upon Christ our Sacrifice for his Merit pardon them by his Grace destroy and subdue them that so the root of Judgements being removed they likewise may therewithall be removed too From hence the Observation which I shall insist upon is this When God threatneth Iudgements we in our Conversion unto him should pray against sinnes Our eye of sorrow should be more upon that which dishonoureth him then upon that which afflicts our selves more upon that which is contrary to his Image then upon that which is contrary to his own nature more upon that which defileth then upon that which paineth us Pharoah cares for nothing but the removall of death Simon Magus for nothing but to have perdition and the gall of bitternesse kept from him But good men like wise Physitians cure the disease at the root as Elisha did the waters by putting Salt into the Spring head The Angell was smiting the people with a plague David betakes himselfe to the right remedy I have sinned I have done wickedly He goes not to the Physitians but to the Altar to make atonement for sinne and so the plague was stayed Destruction was threatned against Israel for their Calfe their murmurings their rebellions Moses stands in the gap to divert it Psal. 106.23 But how doth he doe it surely by praying against their sinnes O this people have sinned a great sin O that thou wouldest forgive them A sick man was brought to Christ to be healed Matt. 9.2 Christ overlookes the disease and begins at the sin Son be of good chear thy sins are forgiven thee and this being forgiven the malignitie of the disease was removed though the matter should have remained This was the usuall method of David in his troubles to throw over these Shebaes that had wrought his woe Blot out wash throughly cleanse create renew he is farre more importunate for pardon and purging then for ease and comfort Complaining in trouble is the worke of a man but repenting is the work of a Christian. The Reasons of this point are these Three I If a Judgement should be removed while sin remaines it is not removed in mercy but in anger for many times God gives over punishing in displeasure as a man throweth away the rod when his scholler is incorrigible Why should you be smitten any more you will revolt more and more Isa. 1.5 If men be setled on their lees and will not be reclamed there cannot an heavier punishment light upon them then to be without punishment to be left to themselves and the fury of their own wills speedily to work out their owne perdition that they own pleasures may become their plagues and the liberty of their own lusts their forest bondage God may take away in wrath that which he sent in anger Hos. 13.11 as one the other side he may punish sin then when he forgiveth it and may visit iniquitie with rods then when he will not utterly take away his loving kindnesse from a people Psal. 99.8.89.32 33. II. If a judgement be removed so long as sin remaines it is gone cum animo Revertendi either the same or a worse is likely to succeed for God will overcome when he judgeth Pharoahs stubbornnesse did not but increase his plagues God will not endure that the pride of man should outvie his Iustice. If we doe not take Christs warning to goe and sinne no more we have great cause to feare his inference that a worse thing will come upon us Joh. 5.14 If we doe yet exalt our selves God will yet plead with us If we will walke contrary unto him he threatneth to doe the like unto us and to punish us seven times more for our sinnes If we doe not turne unto him that smiteth us then his anger in smiting shall not be turned away but his hand shall be stretched out still God can bring clouds after rain distresses in Ireland after distractions in Scotland and distractions in England after distresses in Ireland mischiefe upon mischief and counsell against counsell Manasse against Ephraim and Ephraim against Manasse to vex and weary out a sinfull people till they pine away in their Calamities III. Sin being removed though the affliction should not be removed yet it is sanctified and turned into good Repentance like the Philosophers stone can turn Iron into Gold can make Golden afflictions So the triall of our faith that is our affliction is said to be more precious then Gold 1 Pet. 1.7 Whereas sinne remaining is like Copres which will turne wine or milk into inke It converts the blessings of God into the provisions of lusts Cankers learning with pride and wit with prophanenesse and wealth with luxury like Leaven which turnes a very Passeover into pollutions As the Pearl which is an Ornament to the woman which wares it is a disease to the fish which breeds it as the same perfume which refresheth a Dove is mortall to a Vulture as the same pillar and cloud was light to Israel but dark to Aegypt the same deep a path to Israel but a grave to Aegypt so the same blessings which by grace are converted into comforts by sin are abused into dishonourable services Sweet powders can make leather an ornament when the Sanies of a plague-sore will render a robe infectious As it was said of Naaman He was a great man an honourable man a mighty man of war But he was a Leaper so what ever other ornaments a man hath sinne staines them with the foulest But that can be brought to deprave the fairest endowments A learned man a wealthy man a wise man an honourable man But a wicked man This makes all those other good things tributary unto Satan And therefore as the gold and silver of the Canaanites was to passe through the fire before it could be used by Israel so all other blessings bestowed on men must passe through the spirit of Iudgement and burning through the purifying waters of
Repentance bodily fasting and verball praying is indeed but to flatter God and if we could to deceive him And God will answer such men not according to the prayer of their lips but according to the Idol of their hearts Ezek. 14.4 5 Secondly this teacheth us how to pray against sin It must be against all and in all respects In the Hebrew text there is a kind of unusuall transposiâ—ion of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word all is first Me thinkes it doth intimate an Intentnesse of the Church upon that point to have if it were possible all taken away at the very first If there bee one leak in a ship one gap in a wall one gate in a City unprovided for it is enough to sink a ship to drown a Countrey to betray a Citie One little boy thrust in at a window can unlock the doore for all the rest of the theeves It was but one Ionah that raised a tempest but one Achan that troubled a Camp and one sin generally unrepented of were enough to undo a Kingdome Do not say it is a little one and my soule shall live Even the· Philosopher telleth us that sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smallest errors prove most dangerous How little soever it bee in its owne nature it becomes hainous by thy allowance It is as much treason to coin pence as twenty shilling pieces because the Royall authority is as much violated by the one as the other This then wee must first and principally remember to set our selves against all sin In Confession none to be dissembled in Supplication none to bee excepted in Conversion none to be reserved never give it over so long as any is left O Lord yet it works yet it lives yet it tempts yet it paines me Sin hath not done accusing of me let not thy mercy have done forgiving of sinne Sin hath not done rebelling in mee let not thy Grace have done subduing of sin When men kill Snakes or Vipers so long as they see them pant or offer to thrust out a sting they strike them still Sin like the thiefe on the Crosse when it is fast nailed and kept from its old tyrannie yet will as much as it can reviâ—e and spit out venome upon Christ. O therefore give it not over break the legs of it crucifie it clean through till it be quite dead None can pray or turne unto God in truth or hope to be delivered from judgements in Mercy so long as he holds fast any known sin Can any man looke to receive benefit by the bloud of Christ who hugs the villaine that shed it Is it not treason knowingly to harbour and entertainâ— a Traytor Whosoever loves and holds fast sinne lies unto God in every prayer that he makes This serveth to reprove and humble us for our hypocrisie and halvings with God in our conversions from sinne and confessions of it we are willing to pray for the pardon of them all wee would have none hurt us but when it comes to parting and taking all away this we cannot away with Some are fat delicate golden sinnes wee would faine spare these as Saul did Agag and hide them as Achan did his wedge Herod heareâ— Iohn gladly in many things but if hee restraine him of his Herodias hee must expect to be himself restrained Agrippa will be almost a Christian but altogether may chance bring a chaine with it Iehu will downe with Baal and his Priests but hee knowes not how to part with his Calves lest he venture his Kingdome Policy is ever entring Caveats against piety Thus men huck and stand upon abatements with Christ in the bargaine of Salvation not considering that the purchase of heaven is like the buying of the Sibyls Prophecie the longer wee stand off the dearer every day it will cost us the more tears the harder repentance the deeper sorrow the stronger cries These men know not the price of a soule nor the worth of a Saviour O if Christ should have served us so in dying for sinne as many of us doe serve him in turning from sin what a condition had our soules been in If he had dyed for some sinnes and not for others if he had been unwilling to save us to the uttermost as wee are to serve him to the uttermost if hee should have stopt before hee came to Consummatum est and left any one drop of that bitter Cup for us to drink after him would it not have caused our belly to swell and our thigh to rot and made us for ever uncapable of any other mercy then onely a lesse damnation Well beloved Christ expecteth that as hee dyed for all sin so we should die to all hee will be counted worthy of all acceptation before hee will bestow himself he will not suffer his Bloud and his Mercy to mingle with sin or to be a protection to it he cannot endure mingling of the holy seed with the prophane swearing by God and swearing by Malcham Samaritan Services to be for the Lord in one thing and for the world and flesh in another one step straight and another crooked one speech Ashdod and another Canaan to let our conversation be yea and nay a mungrill service In this I will do as you bid me but in that I wll not like the Jews that would buy Christs bloud with money but not take the money into the treasurie they were fearfull to defile their Chests but not to defile their Consciences This Christ cannot away with It is dangerous to say with the Pharisee This I am not and that I am not or with the young man This and that I have done and in the meane time to have one thing lacking to have one doore locked up still to keep Christ and salvation from us whosoever keeps a covetous heart for the world or a sensuall heart for the flesh or a proud heart for the Devill is unworthy of Heaven by his own Election and would not goe in thither if the doore were wide open he would not find there any fuell for these his lusts any Nabal or Cosbi or Diotrephes to converse withall And surely he that doth any one wickednesse with allowance in Gods construction is habitually guilty of all Iam. 2.10 Luk. 16.10 Ezeâ— 18.10.13 Therefore in this case as Samuel said to Iesse Are here all thy children If any be left wee will not sit down till he come So we must conceive in our confessions and abrenuntiations of sin that Christ asketh us Are here all If any be reserved I will not take possession till that be cast out there must not an hoof be left in Aegypt if God be to be served Gods Law as well as mans disallows Inmates in the same house he will not endure a divided heart he is heire of all things there lies no Writ of partition in his Inheritance
squeezed out with anguish and horror but ingenuous and penitent arising from the purpose of a pious heart that cometh like water out of a Spring with a voluntary freenesse not like water out of a Still which is forced with fire The third dutie is Wearinesse and detestation of all sin for we call not to have a thing removed till we be weary of it Thus we are taught in the Scripture to be ashâ—med and confounded to loath and abhor to judge and condemne our selves to throw sin away as a detestable thing though it be a golden or silver sin A Spirituall Judgement looks on all sin as filthy and stinking sheweth a man to himself as a vessell full of Dung Scum Excrements and makes him out of quiet till he be throughly purged For Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde of that which we hate The fourth dutie is an acknowledgement of our own Impotencie to remove sin from our selves We have no more power then a slave in chains hath to get out of his bondage till another ransome him then a dead body in a grave till Christ raise it Our Iniquitie takes hold on us and keeps us down that we cannot hearken or be subject to the will of God If sin were not removed by a greater strength then our own it would most certainly sink us into Hell The last dutie is an Imploring of Gods mercie and grace that what we cannot do our selves he would be pleased to do for us In works of Art it is hard to build but easie to destroy But in works of sin though our weaknes is able to commit them yet none but Gods power is able to demolish them None but Christ is strong enough to overcome the strong Man His Person onely hath strength enough to â—eare the Curse of sin His Sacrifice onely Merit enough to make expiation for sin His Grace only vertue enough to remove the pollution of sin Though we should take Nitre and much Sope our sin would be marked still but he cometh with Refiners Fire and with Fullers Soape and can wash out all It was his onely businesse of coming into the world To destroy the works of the Devill Now the things which we pray for in this Petition are these three 1. For Remission that God would take away the condemnation of sin from us by not imputing the guilt thereof unto us but would cause it to passeover on Christ on whom he hath laid the Iniquitie of his people Such an expression the Holy Ghost useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath caused thy sin to passe over from thee to Christ 2 Sam. 12.13 which being obtained all other judgements are ipso facto removed to so far as they import proper and vindictive punishment Secondly for Sanctification That the vertue of Christs death and the grace of his Spirit may subdue the power of sin and cleanse and strengthen our consciences against the commands of it and temptations unto it Thirdly for continued Renovation that as in sanctification begun we have power against all kinds of sin so by the continuall supplies of the holy Spirit we may have further power against all degrees and remainders of sin That Christ would purifie our sin unto death as our sin did him and not give over mortifying it till his blood be revenged of it to the uttermost and our souls delivered from it to the uttermost I shall conclude the first part of the Petition with a short word of Exhortation unto this Honorable Assembly Those things which God worketh in us and bestoweth upon us by his Grace he also requireth of us by his Command Sometimes he promiseth to turn us sometimes he commandeth us to turn to him Sometimes he biddeth us put away sinne and sometimes he promiseth to take it away from us In the one shewing us what is our dutie and in the other where is our help And as this latter consideration calleth upon our Faith to pray so the former upon our obedience to work I shall therfore Right Honourable humbly offer a double Exhortation unto all of you First that every one of you would seriously endeavour to take away all iniquity from his own person And unto this there lyeth upon you a double Obligation one with relation to the safety of your own souls for whatever other honour wealth wisedome learning interest a man hath besides if sin have the predominancy they are but Satans Magazine and that man his servant to imploy them against God that gave them and the more mercies any man hath been trusted withal the heavier judgement will be poured out upon the breach of that trust Better be a wooden vessell to hold Wine then a silver vessell to hold Excrements better be a Beggar with the treasure of Gods grace then a Prince with the load of a mans own sins But there is a further tie upon you with relation unto the successe of that Honourable imployment whereunto you are called Ita nati estis ut bâ—na malaque vestra ad Rempub. pertineant God will be sanctified in all those that draw neâ—r unto him as well in civill as in sacred Administrations It is very hard for a person in whom sin rules to be constantly faithfull to any publique and honorable service For Grace onely establisheth the heart Hebr. 13.9 Achitophel a man of great wisdome fals from David Ionah a man of great valour fals from Solomon And admit he be faithfull yet the sin of his heart sends out a prohibition to the wisdom of his head and the labour of his hand he that will be a fit vessell for his Masters uses must first of all purge himself 2. Tim. 2.21 As we first cleanse a vessâ—ll before we use it When Ioshua was to negotiate a publique Reformation and to administer a publique service his filthy garment must be taken from him and he must be clothed with change of rayment Zach. 3.4 7. Let every one of you make his publique service one argument more then he had before for his necessary reformation and let the piety of your lives bear witnesse to the integrity of your honourable undertakings Secondly As you must take away sin from your selves so make it your principall work to take away iniquitie out of the Land Liberty Property Priviledges are sacred and pretious things not to be in the least manner betrayed yea in some sense we may look upon them as the Jews upon their Mossora tanquam legis pietatis sepem As a fence and mound unto Religion it self Arbitrary government would quickly be tampering in sacred things because corruption in the Church is marvellously subservient and advantagious to corruption in the State But the most Orient Pearl of this Kingdome is our Religion and the bitterest enemies unto that are our sins These are the snuffes that dim our Candlestick and threaten the removall of it these the
they will have to his eare The Covenant of grace turns precepts into promises and the spirit of grace turns preceps and promises into prayers It is not Gods wil that we should live without afflictions but our sanctification is Gods will 1 Thes. 4.3 The more prayers proceed from love the more acceptable to the God of love now prayer against judgments proceeds from fear but prayer for grace and favour proceeds from love Lastly hereby we shall more benefit our selves Gods grace is much better then our owne ease It gives us meekness to submit It gives us strength to bear It gives us wisedom to benefit by our afflictions Gods favour is much better then our own ease and is a recompence for sufferings beyond all their evils A man would be contented to be loaded with gold so he might have it for the bearing though it be heavy yet it is precious and Gods favour turns affliction into gold If he gives quietness nothing can give trouble Iob 34.29 and if he keep back his grace and favour nothing can give peace neither wealth nor honours nor pleasures nor Crowns nor all the world with the fulness or rather the emptiness thereof nor can doe us any good at all Any thing which wil consist with the reign of lust with the guilt of sin with the curse of the Law with the wrath of God with horrors of conscience and with the damnation of Hel is too base to the called the good of man To doe judgment to â—â—ve mercy and walk humbly with God this is bonum hominis the good of man Mich. 6.8 to fear God to keep his Commandements this is totum hominis the whole end and happiness of man Eccles. 12.13 O then get Remission and Removal of sin get this bonum hominis the oyl of grace in your Lamps the peace of God in your hearts the streams of the Rivers of God in your consciences and then though the earth be moved and the mountains shake and the waters roar what ever distractions what ever desolations happen Impavidum ferient ruinae thou shalt find a Chamber in Gods providence a refuge in his promises a Pavilion in the secret of his presence to protect and to comfort thee above them all THE SECOND SERMON Upon HOSEAH Ch. 14. Ver. 2. Hos. 14.2.3 So will we render the Calves of our lips 3 Asshur shall not save us we will not ride upon horses neither wil we say to the work of our hands ye are our gods c. IN the whole Context we have before observed two general parts Israels prayer and Israels promise The Prayer we have handled and do now proceed unto the promise wherein are two things to be considered 1. The Covenant self 2. The ground upon which they make it Gods mercy to the fatherless First then of the Covenant wherein they promise two things 1. Thanksgiving for Gods hearing and Answering of their prayers 2. A special care for Amendment of their lives We wil render the a Calves of our lips The Apostle out of the Septuagint reades it The a fruit of our lips Hebr. 13.15 It is the use of the Scripture to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law as Repentance is called washing Isa. 1.16 and prayer incense Psal. 141.2 Rev. 5.8 and the rigteousness of Saints fine linen being an allusion to the garments of the Priests Rev. 19.8 and Christ an Altar whereby both our persons and services are sanctified and accepted Heb. 13.10 Rom. 12.1 1 Pet. 2.5 Isa. 56.7 Thus here the spiritual sacrifices of praise are called Calves to shew the end of all sacrifices which were ordained for the stirring up of spiritual affections and praises unto God and also to intimate the vanity of Ceremonial without Real services The beast on the Altar was but a Carnal but the faith of the heart and the confession of the mouth was a Reasonable sacrifice No point more insisted on in the Prophets then this Isa. 1.15 Mich. 6.6 7 8. Amos 4.4 5.5.2.1 Psalm 50.13.15.69.30 31. c. They had idolatrously dishonoured God with their Calves of Dan and Bethel and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar but now they resolve to worship God neither politickly after humane inventions nor perfunctorily with meer outward ceremonies but spiritually and from inward affections For the lips are moved by the heart Now Thanksgiving is further called the Calves or sacrifices of the lips to intimate that after all Gods rich mercies upon us in pardoning our sins and in multiplying his grace and spiritual comforts upon us we like Beggars have nothing to return but the bare acknowledgments and praises of our lips words for wonders And those words too his own gifts we cannot render them to him before we have received them from him Psal. 116.12 13. Matth. 12.34 1 Chron. 29.16 Asshur shall not save us Unto the general confession of sin intimated in those words Take away All Iniquity here is added a particular detestation of their special sins with a Covenant to forsake them lest waxing wanton with pardon and grace they should relapse into them again The sum is to confess the vanity of carnal confidence betaking it self to the aid of men to the strength of horses to the superstition of Idols for safety and deliverance All which they are now at last by their experience and by their Repentance taught to abandon as things which indeed cannot and therefore they are resolved shall not save them By the Assyrian is here intimated All Humane succour procured by sinful correspondence by a Synecdoche of the part for the whole But he is particularly mentioned 1. Because he was the chiefe Monarch of the world to shew that the greatest worldly succours are vain when they are relied up on without or against God 2. Because the Scripture takes notice often of it as their particular sin the sending unto relying upon and paying tribute unto him for aid and assistance Hos. 5.13.7 11 12. 2 Reg. 15.19 20. 3. Because instead of helping he did greatly afflict them Their flying to him was like a birds flying into a snare or a fishes avoiding the pole wherewith the water is troubled by swimming into the net 2 Reg. 15.29 Hos. 13.4 By Horses we are to understand the military preparations and provisions which they made for themselves both at home and from Aegypt 2 Chro. 1.16 Isa. 31.1 By the work of their Hands are meant their Idols which were beholding to their hands for any shape or beauty that was in them The same hands which formed them were afterwards lifted up in worship unto them Isa. 44.10.17.46.6 7 8. Ier. 10.3.15.6.20 Act. 19.26 Time was when we said these are our Gods which brought us up out of Egypt Exod. 32.4 1 Kings 12.28 but now we will not say so any more for how can a man be the maker of his Maker For
in thee the fatherlesse findeth mercy This is the ground of their petition for pardon and grace and of their promise of praises and Amendment Gods mercy in hearing the prayers and in enabling the performances of his people It is a Metaphor drawne form orphanes in their minoritie who are 1 Destitute of wisdome and abilities to helpe themselves 2 Exposed to violence and injuries 3 Committed for that reason to the care of Tutors and Guardians to governe and protect them The Church here acknowledgeth her self an out-cast destitude of all wisdome and strength within of all succour and support from without and therefore betaketh her selfe solely unto Gods tuition whose mercy can and useth to helpe when all other helpe fails This is the last Link of that golden Chain of Repentance made up of these gradations 1 An humble Addresse unto God 2 A penitent confession of sin 3 An earnest petition against it 4 An imploring of grace and favour 5 Thanksgiving for so great benefits 6 A Covenant of new obedience and lastly a confidence and quiet repose in God Let us now consider what usefull observations the words thus opened will afford unto us And one main point may be collected from the generall scope of the place We see after they have petitioned for pardon and grace they then restipulate and undertake to performe duties of thankfullnesse and obedience True penitents in their conversion from sin and humiliation for it do not onely pray unto God for mercy but doe further Covenant to expresse the fruits of those mercies in a thankfull and obedient conversation When first we are admitted into the familie and houshold of God we enter into a Covenant Therefore Circumcision whereby the children of the Jews were first sealed and separated for God is caled His Covenant Gen. 17.13 because therein God did covenant to own them and they did in the figure covenant to mortifie lust and to serve him without which they were in his fight but uncircumcised still I will punish saith the Lord all those that are circumcised in uncircumcision so the originall runs Ier. 9.25 and the Nations there mentioned with Iudah who are said to be uncircumcised did yet use circumcision as the Learned have observed but being out of covenant with God it is accounted to them as uncircumcision and so was that of the Jews too when they did break Covenant with God Rom. 2.28.29 Act. 7.51 And as the Gentiles being converted are called Iews and said to be born in Sion Gal. 6.16 1 Cor. 12.2 Psal. 87.4 5· So the Iewes living impenitently are called Gentiles Cananites Amorites Hittites Ethiopians Sodomites Ezek. 16.3 Hos. 12.7 Amos 9.7 Isa. 1.10 In like manner Baptisme among Christians is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Learned interpret the Answer or Covenant of keeping a good conscience towards God 1 Pet. 3.21 the word signifieth a Question or Interrogation which some would have to be the consciences making interpellation for it self to God others to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the examining of a mans selfe like that before the Lords Supper 1 Corinth 11.28 I rather take it as an Allusion to the manner of Iohns Baptisme wherein the people first confessed and consequently renounced sinne and being taken into Christs service or into that Kingdome of God which was at hand did enquire after the work which they were to doe And we finde the same word in Luke cap. 3.10 which the Apostle Peter useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people asked him saying what shall we do whereby is intimated An engaging of themselves by a solemne promise and undertaking to the practise of that Repentance unto which Iohn baptized them Whence arose that grave forme of the Ancient Churches wherein Questions were proposed to the person baptized touching his faith and Repentance Renouncing the world the flesh and the devill with a solemne Answer and stipulation obliging thereunto Which custome seems to have been derived from the practice used in the Apostles time wherein profession of faith unfained and sincere Repentance was made before Baptisme Act. 2.38.8.37.163.3.19.4 This is the first dedicating of ouâ— selves and entring into a covenant with God which we may call in the Prophets expression the subscribing or giving a mans name to God Isa. 44.5 Now the Covenant between us and God being perpetuall a Covenant of salt Ier. 32.40 2 Chron. 13.5 As we are to begin it in our Baptisme so we are to continue it to our lives end and upon all fit occasions to repeat and renew it for our further quickning and remembrancing unto duties So did David Psal. 119.106 so Iacob Gen. 28.20 21 22. so Asa and the people in his time 2 Chron. 15.12.15 so Hezekiah 2 Chron. 29.10.30.5.23 so Iosiah 2 Chron. 34.31 32. so Ezra and Nehemiah Ezra 10.3 Nehem. 9.38 The Reasons enforcing this duty may be drawn from severall considerations 1. From God in Christ where two strong obligations occurre namely the consideration of his dealing with us and of our Relation unto him For the former He is pleased not onely to enter into Covenant with us but to binde himselfe to the performance of what he promiseth Though what ever he bestow upon us in all matter of meere and most free grace wherein he is no debtor to us at all yet he is pleased to binde himselfe unto Acts of Grace Men love to have all their works of favour free and to reserve to themselves a power of alteration or revocation as themselves shall please But God is pleased that his gifts should take upon them in some sense the condition of Debts and although he can owe nothing to the creature Rom. 11.35 Iob 22.3.35.7.8 yet he is contented to be a debtor to his own promise and having at first in mercie made it his truth is after engaged to the performance of it Mic. 7.20 Again His word is established in heaven with him there is no variablenes nor shadow of change his promises are not yea and nay but in Christ Amen 2 Cor. 1.20 if he speak a thing it shall not faâ—le Iosh. 21.45 He spake and the world was made His word alone is a foundation and bottome to the Being of all his Creatures And yet notwithstanding the immutable certaintie of his promises when they are first uttered for our sakes he is pleased to binde himselfe by further ties Free mercie secured by a Covenant and a firme covenant secured by an Oath Deat 7.12 Luke 1.72 73. Heb. 6.17 18. that we who like Gedeon are apt to call for signe upon signe and to stagger and be disheartened if we have not double securitie from God we whose doubting cals for promise upon promise as our Ignorance doth for precept upon precept may by two immutable things wherein it is impossible for God to lie have strong consolation Now if God whose gifts are free binde himselfe to bestow them by
Eyes what reason have we to be humbled for this unstedfastnesse of our Hearts from whence the diffluence and loosenesse of every other faculty proceeds 2 If we must bewail the falsenes of our Hearts that stand in need of Covenants how much more should we bewail their perfidiousnesse in the violation of Covenants That they take occasion even by Restraint like a River that is stopped in his course to grow more unruly Or as a man after an Agâ—e which took away his stomack to return with stronger appetite unto sin again To crucifie our sins and in repentance to put them as it were to shame and then to take them down from the Crosse again and fetch them to life and repent of Repentance To vow and after vows to make inquirie Prov. 20.25 This is a very ill requitall unto Christ. He came from glory to suffer for us and here met with many discouragements not onely from enemies but from friends and Disciples Iudas betrayes him Peter denies him his Disciples sleep his kinsfolks stand afarre off yet he doth not look back from a Crosse to a Crown and though he be tempted to come down from the Crosse yet he stayes it out that he might love and save us to the uttermost but wee no sooner out of Egypt and Sodome but we have hankering affections to return at the least to looke backwards again Engage our selves to be ruled by the Word of the Lord as the Jews did Ier. 42.5 6. and with them Ier. 43.2 When wee know his Word cavill against it and shrinke away from our owne resolutions O how should this humble us and make us vile in our own eyes God is exceeding angry with the breach of but Hâ—mane Covenants Ier. 34. 18. Ezek. 17.18 How much more with the breach of Holy Covennants between himself and us and threatneth severely to revenge the quarrell of his Covenant Levit. 26.25 and so doubtlesse he now doth and will do still except we take a penitent Revenge upon our selves for it And therefore Lastly having entred into Covenant we should use double diligence in our performance of it Quickning and stirring up our selves thereunto 1 By the consideration of the stability of his Covenant with us even the sure mercies of David Isa. 54.8 9.55.3 To break faith with a false person were a fault but to deceive him that never fails nor forsakes us increaseth both the guilt and the unkindnesse 2 By consideration of his continued and renewed mercies If he were a wildernesse unto us there might be some colour to repent us of our bargain and to look out for a better service But it is not onely unthankfulnesse but follie to make a forfeiture of mercies and to put God by our breach of Covenant with him to break his with us too Ier. 2.5 6 7.31 Numb 14.34 Ion. 2.8 3 By consideration of our Baptisme and the tenor thereof wherein we solemnly promise to keepe a good conscience and to observe All things whatsoever Christ commandeth us 1 Pet. 3.21 Mat. 28.19 20. From which engagement wee cannot recede without the note and infamie of greater perfidiousnesse To take Christs pay and do sin service to be a subject unto Michael and a pensioner unto the Dragon to weare the Liverie of one Master and do the work of another to be an Israelite in title and a Samaritan in truth this is either to forget or to deride our Baptisme 2 Pet. 1.9 for therein wee did as it were sâ—bscribe our names and list our selves in the Register of Sion and as it is an high honour to be enrolled in the genealogies of the Church so is a great dishonour to be expunged from thence and to be written in the Earth and have our names with our bodies putrifie into perpetuall oblivion Ierem. 17.13 Nehem. 7.64 65. 4 Consider the seale and witnesses whereby this Covenant hath been confirmed Sealed in our own consciences by the seale of faith beleeving the Holâ—nesse of Gods wayes and the excellencie of his Rewards for he that beleeveth hath set to his seale Joh. 3.33 mutually attested by our spirits feeling the sweetnesse of dutie and by Gods spirit revealing the certainty of Reward Rom. 8.16 and this in the presence of Angels and Saints into whose communion wee are admitted 1 Corinth 11.10 Hebr. 12.22 so that wee cannot depart from this Covenant without shaming our selves to God to Angels to men and to our own consciences Yea the Font where we were baptized and the Table where we have sacramentally eaten and drank the body and blood of Christ the very seats where we have sate attending unto his voice like Ioshua his stone cap. 24.22 27. will be witnesses against us if we deny our Covenant though there be no need of witnesses against those who have to do with the searcher of hearts and the Judge of consciences that consuming fire whom no lead no drosse no reprobate silver no false metall can endure or deceive no Ananias or Saphira lie unto without their own undoing Lastly let us consider the estate which these Covenants do referre unto and our Tenure whereunto these services are annexed which is eternall life After we have had patience to keep our short Promises of doing Gods will he will performe his eternall promises of giving himself unto us And who would forfeit an inheritance for not payment of a small homage or quitrent reserved upon it If we expect eternall life from him there is great reason we should dedicate a mortall life unto him Let us not pay our service in drosse when we expect our wages in gold THE THIRD SERMON HOSEAH 14. VER 2.3 2. So will we render the calves of our lips 3. Ashur shall not save us we will not ride upon Horses neither will we say any more to the works of our hands ye are our Gods for in thee the fatherlesse findeth mercy HAving handled the generall doctrine of our entring into Covenant with God I shall now proceed unto the particulars which they here engage themselves unto whereof the first is a solemne Thanksgiving We will render the calves of our lips All the sacrifices of the Jewes were of two sorts Some were Ilasticall propitiatory or expiatory for pardon of sin or impetration of favour others were Eucharisticall sacrifices of praise as the peace-offerings Levit. 7.12 for mercies obtained Psal. 107.22 With relation unto these the Church here having prayed for forgivenesse of sin and for the obtaining of blessings doth hereupon for the farther enforcement of those petitions promise to offer the peace-offerings of praise not in the naked and empty ceremony but with the spirituall life and substance viz. the Calves of their lips which are moved by the inward principles of hearty sincerity and thanksgiving From hence we learn that sound conversion and repentance enlargeth the heart in thankfulnesse towards God and disposeth it to offer up the sacrifice of praise And this duty here promised cometh
healed all the diseases of his soul and redeemed his life from destruction or from hel as the Chaldee rendreth it and crowned him with loving kindnesse and tender mercies turning away his anger and revealing those mercies which are from everlasting in election unto everlasting in salvation removing his sins from him as far as the East is from the West then a man will call upon his soule over and over againe and summon every faculty within him invite every creature without him to blesse the Lord and to ingeminate praises unto his holy name Psal. 103.1.4.20.22 And as David there begins the Psalme with Blesse the Lord O my soul and ends it with blesse the Lord O my soul so the Apostle making mention of the like mercy of God unto him and of the exceeding abundant grace of Christ in setting forth him who was a blasphemer a persecutor and injurious as a patterne unto all that should beleeve on him unto eternall life begins this meditation with praises I thank Christ Iesus our Lord and ends it with praises unto the King eternall immortall invisible the onely wise God be honour and glory for ever and ever Amen 1 Tim. 1.12.17 It is impossible that soule should be truly thankfull unto God which hath no apprehensions of him but as an enemie ready to call in or at the least to curse all those outward benefits which in that little interim and respite of time between the curse pronounced in the Law and executed in death he vouchsafeth to bestow And impenitent sinners can have no true notion of God but such And therefore all the verball thanks which such men seem to render unto God for blessings are but like the musick at a Funerall or the Trumpet before a Judge which gives no comfortable sound to the mourning wife or to the guilty prisoner III. Vt medium Impetrandi As an Argument and motive to prevail with God in prayer For the Church here Praies for pardon for grace for healing not onely with an eye to its own benefit but unto Gods honour Lord when thou hast heard and answered us then we shall glorifie thee Psa. 50.15 I shall praise thee saith David for then hast heard me and art become my salvation Psal. 118.21 It is true if God condemne us he will therein shew forth his owne glory 2 Thes. 1.9 as he did upon Pharaoh Rom 9.17 In which sence the strong and terrible ones are said to glorifie him Isay. 25.3 Because his power in their destruction is made the more conspicuous But we should not therein concurre unto the glorifying of him The grave cannot praise him they that goe downe into the pit cannot celebrate his name Ps. 30.9 88 10 11. The living the living they shall praise thee Isa. 38.19 This is a frequent argument with David whereby to prevail for mercy because else God would lose the praise which by this meanes he should render to his name Psal. 6.4.5.118.17 c. God indeede is All-sufficient to himself and no goodnes of ours can extend unto him Iob 22.2 35 7. Yet as Parents delight to use the labour of their children in things which are no way beneficiall unto themselves so God is pleased to use us as instruments for setting forth his glory though his glory stand in no neede of us though we cannot adde one Cubit thereunto He hath made all men in usuâ— profundarum cogitationum suarum unto the uses of his unsearchable Councells He hath made all things for himselfe yea even the wicked for the day of evill Prov. 16.4 Yet he is pleased to esteeme some men meete for uses which others are not 2 Tim. 2.21 and to set apart some for himselfe and for those uses Psal. 4.3 Isay. 43.21 God by his wisedome ordereth and draweth the blind and brute motions of the worst creatures unto his own honour as the huntsman doth the rage of the dog to his pleasure or the Marriner the blowing of the winde unto his voyage or the Artist the heate of the fire unto his worke or the Phisician the bloudthirstinesse of the Leech unto a cure But godly men are fitted to bring actually glory unto him to glorify him doingly 1 Cor. 10 3â— 31. Ephe. 1.11 12. And this is that which God chiefly takes pleasure in Our Saviour bids his disciples cast their net into the Sea and when they had drawn their net he bids them bring of the fish which they had then caught and yet we finde that there was a fire of coales and fish laid thereon and bread provided on the land before Iohn 21.6 9 10. Thereby teaching us that he did not use their industrie for any neede that he had of it but because he would honour them so far as to let them honour him with their obedience And therefore even then when God tells his people that he needed not their services yet he calls upon them for thanksgiving Psal. 50.9 14. This then is a strong argument to be used in praier for pardon for grace for any spirituall mercie Lord if I perish I shall not praise thee I shall not be meete for my Masters uses Thy glory will onely be forced out of me with blowes like fire out of a flint or water out of a rock But thou delightest to see thy poore Servants operate towards thy glory to see them not forced by power but by love to shew forth thy praises And this we shall never doe till sinne be pardoned God can bring light out of light as the light of the Starres out of the light of the Sun and he can bring light out of darkenes as he did at first but in the one case there is a meetnes for such an use in the other not Now we are not meete Subjects for God to reap honor from till sinne be pardoned till grace be conferred Then we shall give him the praise of his mercy in pittying such grievous sinners and the praise of his power and wisedome in healing such mortall diseases and the praise of his glorious and free grace in sending Salvation to those that did not inquire after it and the praise of his patience in forbearing us so long and waiting that he might be gracious and the praise of his wonderfull providence in causing all things to worke together for our good and the praise of his justice by taking part with him against our own sinnes and joyning with his grace to revenge the bloud of Christ upon them A potsheard is good enough to hold fire but nothing but a sound and pure vessell is meete to put wine or any rich depositumn into IV. Vt principium operandi As a principle of Emendation of life and of new Obedience Lord take away iniquity and receive us into favour then will we be thankfull unto thee and that shall produce amendment of life Ashur shall not save us neither will we ride upon horses c. A thankefull apprehension of the
looke with selfe-abhorrency upon himselfe and full detestation upon his former courses And he now no longer considers the Silver or the Gold the profit or the pleasure of his wonted lusts though they be never so delectable or desirable in the eye of flesh he looks upon them as accursed things to be thrown away as the Converts did upon their costly and curious Books Acts 19.19 Isa. 30.22 31 7. Sin is like a plaited picture on the one side of it to the impenitent appeareth nothing but the beauty of pleasure whereby it bewitcheth and allureth them on the other side to the penitent appeareth nothing but the horrid and ugly face of guilt and shame whereby it amazeth and confoundeth them Thus the remembrance of sinne past which they are very carefull to keep alwayes in their sight Psal. 51.3 doth by godly sorrow worke speciall care of amendment of life for the time to come 2 Chron. 6.37 38. Psal. 119.59 Ezec. 16.61 63.20.43 2. By a present sense of the weight and burthen of remaining corruptions which work and move and put forth what strength they can to resist the grace of God in us As the time past wherein sinne raigned so the present burthen of sinne besetting us is esteemed sufficient and makes a man carefull not to load himself wilfully with more being ready to sinck and forced to cry out under the paine of those which hee unwillingly lieth under already A very glutton when he is in a fit of the gout or stone will forbeare those meats which feed so painfull diseases A penitent sinner is continually in paine under the body of sinne and therefore dares not feed so dangerous and tormenting a disease The more spirituall any man is the more painefull and burdensome is corruption to him Rom. 7.22 For sin to the new man is as sicknesse to the naturall man The more exquisite and delicate the naturall senses are the more are they sensible and affected with that which offends nature Contraries cannot bee together without combate The spirit will lust against the flesh and not suffer a man to fulfill the lusts of it Gal. 5 16 17. the seed of God will keep down the strength of sin 1 Iohn 3.9 3. By an holy jealousie and godly feare of the falsenesse and back-sliding of our corrupt heart lest like Lots wise it should look back towards Sodome and like Israel have a minde hankering after the flesh pots of Egypt the wonted profits and pleasures of forsaken lusts A godly heart prizeth the love of God and the feelings of spirituall comfort from thence arising above all other things and is afraid to lose them It hath felt the burnings of sinne the stingings of these fiery Serpents and hath often been forced to befoole it selfe and to beshrew its own ignorance and with Ephraim to smite upon the thigh And the burnt child dreads the fire and dares not meddle any more with it Considers the heavinesse of Gods frown the rigour of his Law the weaknesse and ficklenesse of the heart of man the difficulty of finding Christ out when he hath withdrawn himselfe and of recovering light and peace againe when the soule hath wilfully brought it selfe under a cloud and therefore will not venture to harden it selfe against God Thus godly feare keeps men from sin Iob 31.23 Psal. 119.120 Prov. 28.14 Eccles. 9.2 Ier. 32 40. Phil. 2.12 Psal. 4.4 4. By a love to Christ and a sweet recounting of the mercies of God in him The lesse a man loves sinne the more he shall love Christ. Now repentance works an hatred of sinne and thereupon a love of Christ which love is ever operative and putting forth it self towards holinesse of life As the Love of God in Christ towards us worketh forgivenesse of sinne so our reciprocall love wrought by the feeling and comfort of that forgivenesse worketh in us an hatred of sinne A direct love begets a Reflect love as the heat wrought in the earth strikes back a heat up into the aire againe The woman in the Gospel having much forgiven her loved much Luke 7.47 Wee love him because he loved us first and love will not suffer a man to wrong the thing which hee loves What man ever threw away Jewels or money when he might have kept them except when the predominant love of something better made these things comparatively hatefull Luke 14.26 What woman could bee perswaded to throw away her sucking child from her breast unto Swine or Dogs to devoure it Our love to Christ and his Law will not suffer us to cast him off or to throw his Law behind our backs New obedience is over joyned unto pardon of sinne and repentance for it by the method of Gods Decrees by the order and chaine of Salvation and ariseth out of the internall character and disposition of a childe of God We are not Sonnes only by Adoption appointed to a new inheritance but we are Sons by Regeneration also partakers of a new nature designed unto a new life joyned unto a new head descended from a new Adam unto whom therefore we are in the power of his Resurrection and in the fellowship of his suffrings to be made conformable Phil. 3.10 And the Apostle hath many excellent and weighty arguments to inforce this upon us Col. 3. 1 2 3 4. If then ye be risen with Christ seek those things that are above where Christ is sitting on the right hand of God Set your affection on things above not on things on the earth For ye are dead and your life is hid with Christ in God when Christ who is our life shall appeare then shall ye also appeare with him in glory 1. Our fellowship with Christ wee are risen with him what he did corporally for us hee doth the same spiritually in us As a Saviour and Mediatour he died and rose alone But as a Head and second Adam he never did anything but his mysticall Body and seed were so taken into the fellowship of it as to be made conformable unto it Therefore if he rose as a Saviour to justifie us we must as members be therein fashioned unto him and rise spiritually by heavenly-mindednesse and a new life to glorifie him 2. We must have our affections in Heaven because Christ is there The heart ever turns towards its treasure where the body is thither will the Eagles resort 3. He is there in glory at Gods right hand and grace should move to glory as a piece of earth to the whole And he is there in our businesse making intercession in our behalfe providing a place for us sending down gifts unto us And the Client cannot but have his heart on his own businesse when the Advocate is actually stirring about it 4. We are dead with Christ as to the life of sinne And a dead man takes no thought or care for the things of that life from whence he is departed A man naturally dead looks not after food or rayment
was the continuation of Anger but at last when he admitted him into his presence and kissed him here that Anger was turned away from him too 2 Sam. 14.21.24.33 These words then containe Gods mercifull answer to the first part of Israels prayer for the Taking away of all Iniquity which had beene the fountaine of those sad Judgements under which they languished and pined away Wherin there are two parts 1. The Ground of Gods answer His free love 2. A double fruit of that love 1. In Healing their Backsliding In removing his Anger and heavie Iudgements from them We will breifly handle them in the order of the Text. I will Heale their Backsliding When Gods people do returne unto him and pray against sin then God out of his free love doth heale them of it First he teacheth them what to aske and then he tells them what he will give Thus we finde Conversion and Healing joyned together Isai. 6.10 They shall returne even to the Lord and he shall be intreated of them and shall heale them Isai. 19.22 Return Backsliding children I will Heal your Backslidings Ier. 3.22 Men if they be injured and provoked by those whom they have in their power to undoe though they returne and cry peccavi and are ready to aske forgivenesse yet many times out of pride and revenge will take their time and opportunity to repay the wrong But God doth not so His Pardons as all his other Gifts are without exprobratâ—on as soon as ever his servants come back unto him with teares and confession he looks not upon them with scorn but with joy his mercy makes more haste to embrace them then their repentance to returne unto him Luke 15.20 then out comes the wine the oyle the balme the cordials then the wounds of a Saviour doe as it were bleed afresh to drop in mercy into the sores of such a Penitent O though he be not a dutifull not a pleasant childe yet he is a childe though I spake against him yet I remember him still my bowels are troubled for him I will surely have mercy upon him Jer. 31.20 The Lord greatly complaines of the inclination of his people to backsliding and yet he cannot finde in his heart to destroy them but expresseth a kinde of Conflict betweene Iustice and Mercy and at last resolves I am God and not man I can as well heale their backsliding by my Love as revenge it by my justice therefore I will not execute the fiercenesse of mine anger but I will cause them to walk after the Lord Hos. 11.7.10 Yea so mercifull he is that even upon an hypocriticall conversion when his people did but flatter and lie unto him and their heart was not right towards him nor they stedfast in his covenant yet the Text saith he being full of compassion forgave their iniquity not as to the justification of their persons for that is never without faith unfained but so farre as to the mitigation of their punishment that he destroyed them not nor stirred up all his wrath against them Psal. 78.34.35 for so that place is to be expounded as appeareth by the like parallel place Ezek. 20 17. Neverthelesse mine eye spared them from destroying them neither did I make an end of them in the wildernesse Now the Metaphoricall word both here and so often elsewhere used in this argument leadeth us to looke upon sinners as Patients and upon God as a Physician By which two considerations we shall finde the exceeding mercy of God in the pardon and purging away of sinne set forth unto us Healing then is a Relative word and leades us first to the consideration of a Patient who is to be healed and that is here a grievous sinner fallen into a Relapse Healing is of two sorts The healing of a sicnesse by a Physician the healing of a wound by a Chirurgian And Sinne is both a sicknesse and a wound The whole head sick the whole Heart faint from the soale of the foot even unto the Head there is no soundnesse in it but wounds and bruises and putrifying sores Isai. 1.5.6 A sicknesse that wants healing a wound that wants binding Ezek. 34.4 A sick sinner that wants a Physician to call to repentance Matth. 9.12 13. A wounded sinner that wants a Samaritan so the Iewes called Christ Iohn 8.48 to binde up and poure in wine and oyle Luek 10.34 Diseases are of severall sorts but those of all other most dangerous that are in the vitall parts as all the diseases of sinne are and from thence spread themselves over the whole man Ignorance pride carnall principles corrupt judgement diseases of the Head Hardnesse stubbornesse Atheisme Rebellion diseases of the Heart Lust a dart in the Liver Corrupt communication the effect of putrified lungs Gluttony and drunkennesse the swellings and dropsies of the belly despaire and horrour the griefe of the bowels Apostacie a Recidivation or Relapse into all An Eare that cannot heare God speake Ier. 6.10 An Eye quite dawbed up that cannot see him strike Ier. 44.18 Isai. 26.11 A palate out of taste that cannot savour nor relish heavenly things Rom. 8.5 Lips poisoned Rom. 3.13 A Tongue set on fire Iam. 3.6 Flesh consumed bones sticking out sore vexed and broken to pieces Iob 33.21 Psal. 6.2 51.8 Some diseases are dull others acute some â—â—upifying others tormenting Sinne is All. A stupifying palsie that takes away feeling Ephes 4.19 A plâ—guâ— in the Heart which sets all on fire 1 King 8.38 Hos. 7.4 Let us consider a little the proper passions and effects of most diseases and see how they suite to sinne First Paine and distemper This first or last is in All sinne for it begets in wicked and impenitent men the pain of guilt horrour trembling of heart anguish of conscience fear of wrath expectation of judgement and fiery indignation as in Cain Pharaoh Ahab Felix and divers others Gen. 4.13.14 Exod. 9.27.28 1 King 21.27 Acts 24.25 Isai. 33.14 Hebr. 2.15 Rom. 8 15. Hebr. 10.27 And in Penitent men it begets the pain of shame and sorrow and inquietude oâ— spirit a wound in the spirit a prick in the very heart Rom. 6.21 Ezek. 16.61 2 Cor. 7.10 Prov. 18.14 Acts 2.37 Penitency and Paine are words of one derivation and are very neare of kin unto one another Never was any wound cured without paine never any sinne healed without sorrow Secondly c weaknesse and Indisposednesse to the Actions of life Sinne is like an unruly spleen or a greedy wenne in the body that sucks all nourishment converts all supplies into its own growth and so exhausts the strength and vigor of the soul making it unfit and unable to do any good When ever it sets about any duty till sinne be cured it goes about it like an arm out of ioynt which when you would move it one way doth fall back another It faints and flaggs and is not able to put sorth any skill or any
Thus we have taken a view of the Patient Sick weake pained consumed deformed wounded and sore bruised without power or help at home without friends abroad no sense of danger no desire of change patient of his disease impatient of his cure but one meanes in the world to helpe him and he unable to procure it and being offered to him unwilling to entertaine it who can expect after all this but to hear the knell ring and to see the grave opened for such a sick person as this Now let us take a view of the Physician Surely an ordinary one would be so farre from visiting such a Patient that in so desperate a condition as this he would quite forsake him As their use is to leave their Patients when they lie a dying Here then observe the singular goodnesse of this physician First though other Physicians judge of the disease when it is brought unto them yet the Patient first feels it and complaines of it himselfe but this Physician giveth the Patient the very feeling of his disease and is faine to take notice of that as well as to minister the cure He went on frowardly in the way of his heart saith the Lord and pleased himself in his owne ill condition I have seene his way and will heale him Isay. 57 17.18 Secondly other Patients send for the Physician and use many intreaties to be visited and undertaken by him Here the Physician comes unsent for and intreates the sick person to be healed The world is undone by falling off from God and yet God is the first that begins the reconciliation and the stick of it is â—n the world and not in him and therefore there is a great Emphasis in the Apostles expression God was in Christ reconciling the world to himself not himself unto the world He intreats us to be reconciled 2 Cor. 5.19.20 He is found of them that sought him not Isai. 65.1 and his office is not onely to save but to seeke that which was lost Thirdly other Physicians are well used and entertained with respect and honour but our Patient here neglects and misuseth his Physician falls from him betakes himself unto Mountebanks and Physicians of no value yet he insists on his mercy and comes when he is forsaken when he is repelled I have spread out my hands all the day unto a Rebellious people Isai. 65.2 Fourthly other Physicians have usually ample and honourable rewards for the attendance they give but this Physician comes onely out of love heales freely nay is bountifull to his Patient doth not onely heale him but bestows gifts upon him gives the visit gives the physick sends the ministers and servants who watch keep the Patient Lastly other Physicians prescribe a bitter potion for the sick person to take this Physician drinketh of the bitterest himself others prescribe the sore to be launced this Physician is wounded and smitten himself others order the Patient to bleed here the physician bleeds himselfe yea he is not onely the Physician but the Physick and gives himselfe his own flesh his own blood for a purgative a cordiall a plaister to the soul of his Patient Dies himselfe that his Patient may live and by his stripes we are healed Isai. 53.5 We should from all this learne First to admire the unsearchable Riches of the mercy of our God who is pleased in our misery to prevent us with goodnesse and when we neither felt our disease nor desired a remedy is pleased to convince us of our sinnes Thou hast fallen by thine iniquity To invite us to repentance O Israel returne unto the Lord thy God To put words into our mouth and to draw our petition for us Take with you words and say unto him take away all iniquity c. To furnish us with arguments we are fatherlesse thou art mercifull To incourage us with promises I will heale I will love To give us his Ministers to proclaime and his Spirit to apply these mercies unto us If he did not convince us that iniquity would be a downfall and a ruine unto us Ezek. 18.30 we should hold it fast and be pleased with our disease like a mad man that quarrels with his cure and had rather continue mad then be healed Ioh. 3.19 20 21. If being convinced he did not invite us to repentance we should run away from him as Adam did No man loves to be in the company of an Enemy much lesse when that enemy is a Iudge They have turned their back unto me and not their face Jer. 2.27 Adam will hide himselfe from the presence of the Lord Gen. 3.8 and Cain will goe out from the presence of the Lord Gen. 4.16 Guilt cannot looke upon Majestie stubble dares not come neere the fire If we be in our sins we cannot stand before God Ezra 9.15 If being invited he did not put words into our mouthes we should not know what to say unto him We know not wherwith to come before the Lord or to bow before the high God if he do not shew us what is good Mic. 6.6 8. Where God is the Judge who cannot be mocked or deceived who knoweth all things and if our heart condemne us he is greater then our heart and where ever we hide can finde us out and make our sinne to finde us too Gal. 6.7 1 Iohn 3.20 Num. 32.23 where I say this God is the Judge there guilt stoppeth the mouth maketh the sinner speechlesse Matth. 22.12 Rom. 3.19 Nay the best of us know not what to pray as we ought except the Spirit be pleased to help our infirmities Rom. 8.26 When we are taught what to say If God do not withdraw his anger we shall never be able to reason with him Iob. 9.13 14. Withdraw thine hand from me let not thy dread make me afraide then I will answer then I will speak Job 13.21 22. If he doe not reveal mercie if he doe not promise love or healing if he do not make it appeare that he is a God that heareth prayers flesh will not dare to come neere unto him 2. Sam. 7.27 We can never pray till we can cry Abba father we can never call unto him but in the multitude of his mercies As the earth is shut and bound up by frost and cold and putteth not forth her pretious fruits till the warmth and heat of the Summer call them out so the heart under the cold affections of feare and guilt under the darke apprehensions of wrath and judgement is so contracted that it knows not to draw neere to God but when mercie shines when the love of God is shed abroade in it then also is the heart it selfe shed abroade and enlarged to powre out it self unto God Even when distressed sinners pray their prayer proceeds from apprehensions of mercy for prayer is the childe of faith Rom. 10.14 Iaâ— 5.15 and the object of faith is mercy Secondly The way to prize this mercie is to grow
prayers of his people as he did the seed of Isaac Gen. 26.12 with an hundred fold encrease As Gods word never returns empty unto him so the prayers of his servants never return empty unto them and usually the câ—op of prayer is greater then the seed out of which it grew as the putting in of a little water into a Pumpe makes way to the drawing out of a great deale more Isaac and Rebecca had lived twentie yeares together without any children and he grew now in yeares for he was forty yeares old before hee married hereupon he solemnly prayes to God in behalfe of his Wife because shee was barren and God gave him more then it is probable hee expected for hee gave him two Sonnes at a birth Gen. 25.21 22. As the cloud which riseth out of the earth many times in thinne and insensible vapours falleth downe in great and abundant showres so our prayers which ascend weak and narrow returne with a full and enlarged answer God deales in this point with his children as Ioseph did with his brethren in Egypt he did not only put corne into their Sacks but returned the money which they brought to purchase it Gen. 42.25 So he dealt with Solomon he did not onely give him wisdome and gifts of government which he asked but further gave him both riches and honour which he asked not 1 King 3.13 The people of Israel when they were distressed by the Ammonites besought the Lord for help he turnes backe their prayers and sends them to their Idols to help them they humble themselves and put away their Idols and pray againe and the highest pitch that their petitions mounted unto was Lord Wee have sinned doe unto us whatsoever seemeth good unto thee onely deliver us we pray thee this day Iudg. 10.15 and God did answer this prayer beyond the câ—â—tents of it hee did not onely deliver them from the Enemy and so save them but subdued the Enemy under them and delivered him into their hands he did not only give them the relief they desired but a glorious victory beyond their desires Iudg. 11.22 God deales with his servants ar the Prophet did with the woman of Shunem when he bid her ask what she needed and tell him what she would have him doe for the kindnesse she had done to him and she found not any thing to request at his hands he sends for her again and makes her a free promise of that which shee most wanted and desired and tells her that God would give her a sonne 2 Kings 4.16 So many times God is pleased to give his servants such things as they forget to ask or gives them the things which they aske in a fuller measure then their owne desires durst to propose them David in his troubles asked life of God and would have esteemed it a great mercy onely to have beene delivered from the feare of his Enemies and God doth not onely answer him according to the desire of his heart in that particular and above it too for he gave him length of dayes for ever and ever but further setled the Crowne upon his head and added honour and majesty unto his life Psal. 21.2 3 4 5. And the Reasons hereof are principally two 1 We beg of God according to the sense and knowledge which we have of our owne wants and according to the measure of that Love which we beare unto our selves The greater our love is to our selves the more active and importunate will our petitions be for such good things as we need But God answers prayers according to his knowledge of us and according to the Love which hee beareth unto us Now God knowes what things we want much better then we doe our selves and he loves our souls much better then we love them our selves and therefore he gives us more and better things then our own prayers know how to ask of him A little childe will beg none but trifles and meane things of his father because he hath not understanding to looke higher or to value things that are more excellent but his father knowing better what is good for him bestowes on him education traines him unto learning and vertue that he may be fit to manage and enjoy that inheritance which he provides for him so wee know not what to aske as we ought Rem 8.26 and when we do know our spirits are much straitned we have but a finite narrow love unto our selves But Gods knowledge is infinite and his love is infinite and according unto these are the distributions of his mercy Even the Apostle himselfe when he was in affliction and buffetted by the messenger of Satan and vexed with a thorn in his flesh besought the Lord for nothing but that it might depart from him but God had a farre better answer in store to the Apostles prayer and purposed to do more for him then he desired namely to give him a sufficiency of grace to support him and to magnify his strength in the infirmitie of his servant 2 Cor. 12.9 When the Prophet had encouraged men to seek the Lord and to turne unto him and that upon this assurance that he will not only heare petitions for mercy and forgivenesse but will multiply to pardon that is will pardon more sinnes then we can confesse for with him there is not only mercy but Plenteous redemption Psal. 130.7 he further strengthneth our faith and encourageth our obedience unto this duty by the consideration of the thoughts of God to wit his thoughts of love mercy and peace towards us My thoughts are not your thoughts neither are your wayes my wayes saith the Lord for as the heavens are higher then the earth so are wâ— wayes higher then your wayes and my thoughts then your thoughts Esa. 55.7.8.9 He can pardon beyond our petitions because his thoughts of mercy towards us are beyond our apprehensions See the like place Ier. 29.10 11 12. 2 God answers prayers not alwayes with respect to the narrow compasse of our weak desires but with respect to his owne honour and to the declaration of his own greatnesse for he promiseth to beare us that wee may glorifie him Psalme 50.15 Therefore he is pleased to exceed our petitions and to do for us abundantly above what we ask or think that our hearts may be more abundantly enlarged and our mouthes wide opened in rendring honour unto him When Perillus a favorite of Alexander begged of him a portion for his daughters the King appointed that fifty Talents should be given unto him he answered that ten would be sufficient the King replied that tenne were enough for Perillus to ask but not enough for Alexander to grant So God is pleased many times to give more then we ask that we may look upon it not only as an Act of mercy but as an act of honour and to teach us in all our prayers to move God as well by his glory as by his mercy So Moses
forget God as our Prophet complaines Hos. 13.6 But spiritual knowledge of Blessings is to taste and see the goodness of the Lord in them To look up to him as the Author of them acknowledging that it is he who giveth us power to get wealth and any other good thing Deut. 8.17 18. Psal. 127.1 Prov. 10.22 and to be drawn by them unto him as their End to the adoring of his bounty to the admiration of his goodnesse to more chearfulnesse and stronger engagements unto his service to say with Iacob He gives me bread to eate and raiment to put on therefore he shal be my God Gen. 28.20 He giveth me all things richly to enjoy therefore I will trust in him 1 Tim. 6.17 Catalogues of mercy should beget resolutions of obedience Iosh. 24.2 14. Thirdly we have here a singular commendation of the Doctrine which the Prophet had delivered unto the people of God namely that it was altogether Right and the way which God required them to walk in whatever Judgement carnall and corrupt minds might passe upon it Now the Doctrine of Gods Judgements Precepts and Proâ—mises is said to be Right diverse wayes 1. In regard of their Equity and Reasonablenesse There is nothing more profoundly and exactly rationall then true religion and therefore conversion is called by our Saviour conviction There is a power in the word of God to stop the mouthes and dispell the cavillations of all contradictors so that they shal not be able to resist or speak against the truth that is taught Ioh. 16 8. Tit. 1.9.10 Act. 6.10 Mat. 22.34 and the Apostle calleth his Ministry a Declaration and a manifestation of the truth of God unto the consciences of men 1 Cor. 2.4 2 Cor. 4.2 and Apollos is said mightily to have convinced the Jewes shewing or demonstrating by the Scripture that Jesus was Christ Act. 18.28 therefore the Apostle calleth the devoting of our selves unto God a Reasonable Service Rom. 12.1 and those that obey not the Word are called unreasonable or absurd men that have not wisedome to discerne the truth and equity of the wayes of God 2 Thess. 3.2 What can be more reasonable then that he who made all things for himself should be served by the Creatures which he made That we should live unto him who gave us our being That the supreaâ— will should be obeyed the infallible truth beleeved that he who can destroy should be feared that he who doth reward should be loved and trusted in That absolute Iustice should vindicate it self against presumptuous disobedience and absolute goodnesse extend mercy unto whom it pleaseth It is no marvel that the holy Spirit doth brand wicked men throughout the Scripture with the disgracefull title of Fools because they reject that which is the supreme rule of wisedome and hath the greatest perfection and exactnesse of reason in it Ier. 8.9 2. In regard of their consonancy and Harmony within themselves as that which is right â—nd strait hath all its parts equall and agreeing one unto another so all the parts of Divine Doctrine are exactly suteable and conforme to each oâ—her The promises of God are not yea and nay but yea and Amen 2. Cor 1 19 20. However there â—ay be seeming repugnances to a carnall and captious eye which may seem of purpose allowed for the exercise of our diligence in searching and humility in adoring the profoundnesse and perfection of the word yet the Scriptures have no obliquity in them at all but all the parts thereof doe most intimately consent with one another as being written by the Spirit of truth who cannot lye nor deceive who is the same yesterday to day and for ever 3. In regard of their Directnesse unto that End for which they were revealed unto men being the strait road unto eternall life able to build us up and to give us an inheritance Act. 20.32 In which respect the word is called the word of life Act. 5.20 and the Gospel of Salvation Eph. 1.13 yea Salvation it selfe Ioh. 4.22 Ioh. 12.50 Act. 28.28 as being the way to it and the instrument of it 2. Tim. 3.15 16 17. Iam. 1.21 4. In regard of their Conformity to the holy nature and will of God which is the originall rule of all Rectitude and Perfection Law is nothing but the will of the Law-giver revealed with â—n intention to binde those that are under it and for the ordering of whom it was revealed That will being in God most holy and perfect the Law or Word which is but the patefaction of it must needs be holy and perfect too therefore it is called the acceptable and perfect will of God Rom. 12.2 Col. 1.9 It is also called a Word of truth importing a conformity between the minde and will of the speaker and the word which is spoken by him in which respect it is said to be Holy Iust and Good Rom. 7.14 5. In regard of the Smoothnesse Plainnesse Perspicuousnesse of them in the which men may walke surely easily without danger of wandring stumbling or miscarriage as a man is out of danâ—ger of missing a way if it be strait and direct with out any turnings and in no greâ—â— danger of falling in it if it be plaine and smooth and no stumbling block left in it Now such is the word of God to those who make it their way a strait way which looketh directly forward Psal. 5.8 Heb. 12.13 An even and smooth way which hath no offence or stumbling block in it Psal. 26.12 Psal. 119.165 It is true there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard things to exercise the study and diligence the faith and prayers of the profoundest Scholers waters where in an Elephant may swimme but yet as nature hath made things of greatest necessity to be most obvious and Common as aire water bread and the like whereas things of greater rarity as gemms and jewels are matters of honour and ornament not of daily use so the wisedome of God hath so tempered the Scriptures as that from thence the wisest Solomon may fetch jewels for ornament and the poorest Lazarus bread for life but these things which are of common necessity as matters of Faith Love Worship Obedience which are universally requisite unto the common salvation as the Apostle expresseth it Iude ver 3. Tit. 1.4 are so perspicuously set downe in the holy Scriptures that every one who hath the spirit of Christ hath therewithall a judgement to discern so much of Gods will as shall suffice to make him beleeve in Chirst for righteousnesse and by worship and obedience to serve him unto salvation The way of Holinesse is so plain that simple men are made wise enough to finde it out and wayfaring men though fooles doe not erre therein Psal. 19.7 â—say 32.4 Esay 35.8 Matth. 11 25. From all which we learn First to take heed of picking quarrels at any word of God or presuming to passe any bold and carnall censure
Thus when in one and the same time Mercies and judgements are intermixed then is the most solemne season to call upon men for repentance If we felt nothing but fears they might make us despair if nothing but mercies they would make us secure If the whole year were Summer the sap of the earth would be exhausted if the whole were Winter it would be quite buried The hammer breaks mettall and the fire melts it and then you may cast it into any shape â—udgements break mercies melt and then if ever the soul is fit to be cast into Gods mould There is no figure in all the Prophets more usuall then this to interweave mercies and judgements like those Elegancies which Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to allure and to bring into a wildernes Hos. 2.14 And this of all other is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it the Criticall time of diseased people wherein the chief conjecture lieth whether they be mending or ending according to the use which they make of such interwoven mercies I have cursorily run over the first part of the Context the Invitation unto Repentance as intending to make my abode on the second which is the Institution how to perform it Therein we have first a General instruction Take unto you words Secondly a particular form what words they should take or a petition drawn to their hands Take away all iniquitie c. Of the former of these I shall speak but a word It importeth the serious pondering and choosing of requests to put up to God The mother of Artaxeâ—xes in Plutarch was wont to say that they who would addresse themselves unto Princes must use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silken words Surely he that would approach unto God must consider and look as well to his words as to his feet He is so holy and jealous of his worship that he expects there should be preparation in Our accesses unto him Preparation of Our persons by purity of life Iob 11. â—3 Preparation of Our Services by choice of matter Iob 9.1 Luk. 15.17 18. Preparation of Our Hearts by finding them out stirring them up fixing them fetching them in and calling together all that is within us to prevail with God The services which we thus prepare must be Taken from him They must not be the issues of our own private and fleshly hearts For nothing can go to God but that which comes from him and this phrase seemeth to import these three things 1. We must attend unto his will as the Rule of our prayers 2. We must attend unto his precepts and promises as the Matter of our prayers 3. We must attend unto the Guidance of his Holy Spirit as the life and principle of our prayers without which we know not what to ask And prayers thus Regulated are most seasonable and soveraign duties in times of Trouble The key which openeth a doore of mercy the slâ—ce which keepeth out an Inundation of judgements Iacob wrestled and obtained a blessing Hos. 12.4 Amos prayed and removed a Curse Amos 7.1.7 The woman of Canaan will not be denied with a deniall Mat. 15.24 27. The people of Israel will begge for deliverance even then when God had positively told them that hee would deliver them no more Iudg. 10.13 15. Ionah will venture a prayer from the bottome of the Sea when a double death had seised upon him the belly of the deep and the belly of the Whale and that prayer of his did open the doores of the Leviathan as the expression is Iob 41.14 and made one of those deaths a deliverance from the other O let the Lords remembrances give him no rest There is a kinde of omnipotencie in prayer as having an Interest and prevalence with Gods omnipotency It hath loosed iron chains It hath opened Iron gates It hath unlockt the windows of heaven It hath broken the bars of death Satan hath three titles given him in the Scripture setting forth his malignity against the Church of God A Dragon to note his malice a Serpent to note his subtiltie and a Lyon to note his strength But none of all these can stand before prayer The greatest malice the malice of Haman sinks under the prayer of Esther the deepest policy the counsell of Achitophel withers before the prayer of Daivd the hugest Army an hoast of a thousand thousand Ethiopians runne away like Cowards before the prayer of Asa. How should this incourage us to treasure up our prayers to besiege the throne of Grace with armies of supplications to refuse a deniall to break through a repulse He hath blessed those whom he did cripple he hath answered those whom he did reproach he hath delivered those whom he did deny And he is the same yesterday and to day If he save in six and in seven troubles should not we pray in six and seven Extremities Certainly in all the afflictions of the Church when prayers are strongest mercies are nearest And therefore let me humbly recommend to the Cares of this honourable Assembly amongst all your other pressing affairs the providing that those solemne dayes wherein the united prayers of this whole Kingdom should with strongest â—mportunities stop the breaches and stand in the gaps at which Iudgements are ready to rush in upon us may with more obedience and solemnity be observed then indeed of late they are It is true here and in other Cities and populous places there is haply lesse cause to complain But who can without sorrow and shame behold in our Countrey towns men so unapprehensive either of their brethrens sufferings or of their own sins and dangers as to give God quite over to let him rest that they themselvs may work to come in truth to Iehorams resolution Why should we wait upon God any longer to grudge their brethrens and their own souls and safeties one day in thirty and to tell all the world that indeed their daies work is of more value with them then their dayes worship multitudes drudging and moyling in the earth while their brethren are mourning and besieging of heaven I do but name it and proceed The second part of the Institution was the particular form suggested unto them according unto which their addresses unto God are to be regulated which consisteth of two parts a prayer and a promise The prayer is for two Benefits the one Remove all of sin the other Conferring of Good In the promise or Restipulation we have first their Covenant wherein they promise two things 1. Thanksgiving for the hearing and answering of their prayers 2. A speciall care for the Amendment of their lives Secondly the Ground of their Confidence so to pray and of their Resolutions so to promise Because in thee the fatherlesse findeth mercy My meditations will bee confined within the
when the night comes open again when the Sun returnes and shines upon them If God withdraw his favor and send a night of affliction they shut up themselves and their thoughts in silence but if he shine again and shed abroad the light and sense of his love upon them then their heart mouth is wide open towards heaven in lifting up praises unto him Hannah prayed silently so long as she was in bitternes of soul and of a sorrowfull spirit 1 Sam. 1 1â— 15. but as soon as God answered her prayers and filled her heart with joy in him presently her mouth was enlarged into a Song of thanksgiving Chap. 2.1 There is no phrase more usual in the Psalmes then to sing forth praises unto God it is not used without a speciall Emphasis For it is one thing to praise and another to Sing praises Psal. 146.2 This is to publish to declare to speak of abundantly to utter the memory of Gods great goodnesse that one generation may derive praises unto another as the Expressions are Psa. 145.4.7 And therefore we finde in the most solemn thanksgivings that the people of God were wont in great companies and with musicall instruments to sound forth the praises of God and to cause their joy to be heard afar off Neh. 12.27 31 43. Isai. 12.4 5 6. Ier. 31.7 This then is the force of the expression Lord when thou hast taken away iniquity and extended thy grace and favour to us we will not onely have thankfull hearts every man to praise thee by himselfe but we will have thankfull lips to shew forth thy praise we will stir up and encourage one another we will tell our children that the generations to come may know the mercy of our God This is a great part of the Communion of Saints to joyne together in Gods prayses There is a Communion of Sinners wherein they combine together to dishonour God and encourage one another in evil Psal. 64.5 Psal. 83.5.8 Prov. 1.10 11. Eve was no sooner caught her self but she became a kinde of Serpent to deceive and to catch her husband A Tempter hath no sooner made a Sinner but that Sinner will become a Tempter As therefore Gods Enemies hold communion to dishonour him so great reason there is that his servants should hold Communion to praise him and to animate and hearten one another unto duty as men that draw at an anchor and Souldiers that set upon a service use to do with mutual incouragements Isai. 2.3 Zach. 8.21 Mal. 3.16 The Holy Oyle for the Sanctuary was made of many spices compounded by the art of the Perfumer Exod. 30.23 24.25 to note unto us that those duties are sweetest which are made up in a Communion of Saints each one contributing his influence and furtherance unto them As in windes and rivers where many meet in one they are strongest and in Chaines and Jewels where many links and stones are joyned in one they are richest All good is diffusive like Leven in a lump like sap in a root it wil finde the way from the heart to every faculty of soul and body and from thence to the ears and hearts of others Every living creature was made with the seed of life in it to preserve it self by multiplying Gen. 1.1.11.12 And of all seeds that of the Spirit and the Word 1 Ioh. 3.9 1 Pet. 1.23 is most vigorous and in nothing so much as in glorifying God when the joy of the Lord which is our strength doth put it self forth to derive the praises of his Name and to call in others to the celebration of them From all which we learn 1. By what means amongst many others to try the truth of our conversion namely by the life and workings of true Thankfulnesse unto God for pardon of sin and accepting into favour Certainly when a man is converted himself his heart will be enlarged and his mouth will be filled with the praises of the Lord he will acquaint others what a good God he is turned unto If he have found Christ himself as Andrew and Philip and the woman of Samaria did he will presently report it to others and invite them to come and see Ioh. 1.41.46 Ioh. 4.29 If Zacheus be converted he receiveth Christ joyfully Luk. 19.6 If Matthew be converted he entertains him with a feast Luk. 5.29 If Cornelus be instructed in the knowledge of him he will call his kinsfolke and friends to partake of such a banquet Acts 10.24 If David be converted himself he wil endeavour that other sinners may be converted too Psa. 51.13 and will shew them what the Lord hath done for his soul. The turning of a sinner from evill to good is like the turning of a Bell from one side to another you cannot turn it but it will make a sound and report its own motion He that hath not a mouth open to report the glory of Gods mercy to his soul and to strengthen and edifie his brethren may justly question the truth of his own conversion In Aarons garments which were types of holinesse there were to be golden Bells and Pomegranates which if we may make any allegoricall application of it intimateth unto us That as a Holy life is fruitfull and active in the duties of spirituall obedience so it is loud and vocall in sounding forth the praises of God and thereby endeavouring to edifie the Church Gedeons Lamps and Pitchers were accompanied with Trumpets when God is pleased to put any light of grace into these earthen vessels of ouâ—s we should have mouthes full of thankfulnesse to return unto him the glory of his goodnesse And as that repentance is unsound which is not accompanied with thankfulnesse so that thankfulnesse is but empty and hypocriticall which doth not spring-out of sound repentance we use to say that the words of Fools are in labris nata borne in their lips but the words of wise men are E sulcâ—pectoris drawn up out of an inward judgement The Calves of the lips are no better then the Calves of the Stall in Gods account if they have not an heart in them Without this the promise here mad to God would be no other then that with which nurses deceive their little children when they promise them a gay golden new nothing Praise in the mouth without repentance in the heart is like a Sea-weed that grows without a root Like the powring of Balme and Spices upon a dead body which can never thorowly secure it from putrefaction Like a perfume about one sick of the plague whose sweet smell carries infection along with it It is not the mentioning of mercies but the improving of them unto piety which expresseth our thankfullnesse unto God Gods sets every blessing upon our score and expects an answer and returne suteable He compares Corazin and Bethsaida with Tyreâ—nd â—nd Sidon and if their lives be as bad as these their punishment shall be much heavier because the mercies they enjoyed
147.20 Excellent speech is not comely in the mouth of fools Prov. 17.7 But Praise is comly for the upright Psal. 33.1 For as God is most dishonoured by the sinnes of holy men when they are committed against light and break forth into scandall as a spot in silk is a greater blemish then in Sackcloth 2 Sam 12.14 So is he most honoured by the confession and praises of holy men because they know more of his glory and goodnesse then others and can report greater things of him Wicked men speak of God by hear-say and by notion onely but holy men by intimate Experience as the Queen of Sheha knew more of Solomons wisdom from his mouth then from his fame He that sees but the outward Court and buildings of a Palace can say it is a glorious place but he that like the Ambassadours of the King of Babylen in Hezekiah his time shall be admitted to see the house of precious things and all the Treasures of the Palace can speak much more honourably of it Every one might see and admire the stones of the Temple without who were not admitted to view the Gold and curious workmanship within The more intimate Communion a man hath with God as a Redeemer the more glorious and abundant praises can he render unto him Besides Praise is the language of Heaven the whole Happinesse of the Saints there is to enjoy God and their whole businâ—sse is to praise him And they who are to live in another Countrey will be more solicitous to learn the language and foreacquaint themselves with the manners and usages of that countrey than they who have no hopes nor assurance of comming thither As they who have hope to be like Christ in glory will purifie themselves that they may in the meane time be like him in grace 1 John 3.2 3. So they that have hope to praise him for ever in heaven will study the Song of Moses and of the Lamb before they come thither And indeed none can praise God but they that can abase deny themselves wicked men in all duties serve and seeke themselves But the very formality of praise is to seek God and to make him the End of our so doing The Apostle exhorts us to offer our selves a living sacrifice Rom. 12.1 that is to say to separate our selves for God and for his uses The sacrifice we know was Gods for his sake it was burnt and broken and destroyed We must be such Sacrifices deny our selves be lost to our selves not serve nor seek nor aime at our selves but resolve to esteeme nothing dear in comparison of Gods honour and to be willing any way whether by life or by death that hee may be magnified in us Acts. 21.13 Phil. 1.20 Love of Communion in naturall creatures is stronger then self-love Stones will move upward fire downward to preserve the universe from a vacuity and to keep the compages of nature together How much more is and ought the love of God himself in the new creature to be stronger then selfe-love whereby it seeks and serves it self And without this all other services are but Ananias hiâ— lye lies to the holy Ghost keeping to our selves what we would seem to bestow upon him Lifting up the eyes beating the breast spreading the hands bending the knee hanging down the head levelling the countenance sighing sobbing fasting howling all nothing else but mocking of God And we may say of such men as the Emperor of him that sold the glasses for pearl though in a sadder sense Imposturam faciunt patientur They deceive God and fail in his precepts and they shall be themselves deceived and faile in their owne expectation For the hope of the wicked shall perish III. By a double consideration of our selves I. Of our natural Torpor and sluggishnesse unto this duty As the dead Sea drinkes in the River Iordan and is never the sweeter and the ocean all other Rivers and is never the fresher So wee are apt to receive daily mercies from God and still remaine unsensible of them unthankfull for them Gods mercies to us are like the dew on all the ground our thanks to him like the dew on the fleece We are like Fishermens wheels wide at that end which lets in the Fish but narrow at the other end so that they cannot get out againe Greedy to get mercy â—enacious to hold it but unthankfull in acknowledging or right using of it The rain comes down from heaven in showres it goes up but in mists We sow in our land one measure and receive ten yea Isaac received an hundred fold Gen. 26. 12. But God sowes ten it may be an hundred mercies amongst us when we scarce returne the praise and the fruit of one Our hearts in this case are like the windows of the Temple 1 King 6.4 wide inward to let in mercies but narrow outward to let forth praises Now as Solomon sayes if the iron be blunt we must put too the more strength and as Husbandmen use where the nature of land is more defective to supply it with the more importunate labour so having hearts so earthly for the performance of so heavenly a duty wee should use the more holy violence upon them and as the Widdow did extort justice from an unjust Judge by her continuall coming Luke 18.5 we should presse and urge and with ingeminated importunity charge this duty upon our selves as the Psalmist doth O that men would praise the Lord for his goodnesse for his wonderfull workes to the children of men Psal. 107.8 15 21 31. II. Of our own benefit For indeed all the benefit which ariseth out of this duty redounds to us and none to God His glory is infinite and eternally the same there is nor can be no accession unto that by all our praises When a Glasse reflecteth the brightnesse of the Sun there is but an acknowledgement of what was not any addition of what was not When an excellent Orator makes a Panegyricall Oration in praise of some honourable Person he doth not infuse any dramme of worth into the person but onely setteth forth and declareth that which is unto others A curious Picture praiseth a beautifull face not by adding beauty to it but by representing that which was in it before The window which lets in light into an house doth not benefit the light but the house into which the light shineth So our praising of God doth serve to quicken comfort and refresh our selves who have interest in so good a God or to edifie and incourage our brethren that they may be ambitious to serve so honourable a Master but they adde no lustre or glory to God at all Now lastly for the right performance of this Duty It is founded on the due apprehensions of Gods Being Good and of his Doing Good Psa. 119.68 Or on his excellency in himselfe and his goodnesse unto us In the former respect it standeth in adoring and