to couer them from the face of the Iudge 1. Thes. 5.3 Thirdly now the first degree of this despaire is felt by diuers wicked men in this life as it was by Cain and Iudas and of this hee speaketh heer And thus wicked men despair when they think their sins cannot be forgiuen and that they haue no benefit by Christ and shall certainly perish for euer And this is noted heer as a grieuous curse of God inflicted vpon vnbeleeuers Despair is one of God's most fearfull iudgements in this world which when God inflicteth hee may bee said to rain vpon them fire and brimstone and an horrible tempest Psal. 11.6 Most fearfull is their case when the wrathfull Arme of God takes hold of them and hee poures out his indignation vpon them this will make their loins to shake Psalm 69.23 24. They are then like the raging sea hauing no peace within them Esay 57. vlt. They are brought to the King of terrors and their confidence is rooted out Iob 18.11 14. There they were in great fear Psalm 14.5 They are said to blaspheme God and gnaw their tongues Reuel 16.9 10. While God's Saints sing for ioy of heart they howle for vexation of spirit Esay 65.14 They could bee glad to run into the holes of the rocks and into the caues of the earth for fear of the Lord and the glory of his Maiesty when hee comes thus terribly to shake the earth Esay 2.19 Surely such is the case of the Wicked and this is the portion of their cup that knowe not God And how terrible this torment is in the heart of a wicked man may appear if wee consider but what torment the very Godly suffer in their despair which is far easier than that of the wicked Dauid saith The paines of hell compassed him Psalm 18.5 6. and 116.3 and that God's terrours did cut him off and that he was ready to dy and that while he suffred God's terrors hee was distracted Psal. 88.15 16 14. As also it may appear by those torments which the very despaire for outward things hath put wicked men to which is farre lesse grieuous than this despair of God's mercy and eternall saluation and yet in that case their paines are compared to the paine of a woman in trauell Psalm 48.6 See more at large of the horrible plight wicked men haue been in in this respect in the description of the iudgements should fall vpon the forrain nations rendred by the Prophet Esay in many chapters Vses The vse may bee first for great amazement to wicked men that now perhappes laugh and sing in the iollity of their hearts O let them remember what God may doo to them What case will they bee in if God bring them once to despair And this is the porâ—ion of their Cup. Oh! if the terrour of a King be as the roaring of a Lion what then is their case if God shall reueal his wrath from heauen vpon them for their waighty sinnes And the more should they bee affrighted because despair is but as it were the beginning of euils They feel it for a short time on earth but shall feel it for euer in hell And therefore if it bee possible they should bee perswaded in time to repent that they may be deliuered from this great wrath to come Oh how easie in comparison might mens repentance be if they would be warned in time Secondly this doctrine may breed in vs a wonderfull awfulnesse and fear of God when we read of such iudgements in Scripture or behold any poor wretches tormented with this iudgement it should breed in vs not onely an infallible assurance that there is a God or that there shall be a hell of wofull torments or the like but it should especially make vs think of God with all reuerence and be afraid to displease him for dominion and fear are euer with him Iob 25.2 This doctrine should make vs resolute to go our waies and sinne no more the counsell of the Wicked should bee farre from vs seeing hee can thus put out their candle and make them drink of the wrath of the Almighty Iob 21.17 20. Thirdly it should work in all of vs a care to vse all means that we may be kept from despair Quest. What then should we doo that we fall not into despair Ans. Some things are to bee auoided some things are to be done If we would not fall into despair First wee must take heed of wilfull vnbelief such as was in the Iewes when men not onely neglect the assurance of saluation brought by Christ but contemn it and striue to put all such cares out of their heads Secondly we must take heed of stumbling If men feel their hearts to be insnared in respect of Christ and that they are tossed with vile obiections c. let them look to themselues and amend in time for if Christ be a stone of stumbling he may be a rock of offense Thirdly wee must take heed of security and contempt of the knowledge of God's waies Despair will work terribly when it lights vpon a minde that hath contemned knowledge and liued in all ease and security Iob 21.1 to 20. Fourthly we must take heed of apostasie from the profession of the loue of the truth for despair is many times a wofull scourge to such kind of creatures as the stories record and experience shewes Fiftly wee must in generall take heed of all grosse and presumptuous sinnes especially the sinnes against the third sixt and seuenth commandements for vsually these sins go before in the desparation such as are swearing and cursing and periury and murder and incest and whoredome c. The Wicked flee when none pursues them but the righteous are bold as a Lion Pro. 28.1 and 14.14 Now secondly there are other things which we must doo that we may auoid despair First we must not smother our doubts in matters of Religion especially in the cases of our conscience but take the pains to ask and seek resolution else that which is but doubting at the first may proue to bee despair in the end Those lesser sores in mens hearts may fester and rankle within vs till they prooue to this great disease Secondly wee must store our heads with the promises of the Gospell and those comfortable places of Scripture as may breed in vs a full perswasion of God's singular compassion and mercy towards all penitent sinners and withall do shew vs that plentifull redemption in Iesus Christ and the maruellous efficacy of his blood to clense vs from all our sins Thirdly wee should aboue all things put on the shield of faith I mean we should vse all diligence to get the assurance of GOD's fauour in Christ for assurance will preserue vs safe from despair For as vnbelief brings it so faith preserues vs from it Fourthly we should be carefull vpon all occasions to keep our assises and if we bee endangered by any sinne we should make haste to
There are many amongst vs that for oughâ—â—ee know liue honestly who yet in secret are polluted with desperate abominations as fearefull deceit in their callings prodigious filthines of body or the like 3. Remooue from vs likewise open and notorious offenders such as are drunkards outragious swearers knowne adulterers or fornicators murtherers railers and extortioners For to such belongeth not Gods mercy or Kingdome 1. Cor. 6.9 4. Then separate from vs such as are onely ciuilly honest not religious There are many that are farre from grosse offences either open or secret who are not yet vnder mercy which is discouered diuers waies as by their ignorance For God will not haue mercy vpon people that haue no vnderstanding Esay 27.11 And by their impenitency they neuer soundly and in secret confessed their sinnes to God They neuer mourned for their many corruptions There is a world of inward wickednes which they were neuer humbled for And also by their vnbeliefe they know no way how to bee saued by Christ by effectuall beleeuing on his mercy but think to bee saued by their owne good deeds or else they liue in a generall security not looking after saluation but thinking it enough that they are wel accounted of amongst men 5. Lastly cast out Hypocrites that onely make a shew of godlinesse and haue not the power of it that draw neer to God with their mouthes but haue their hearts farre from him These in vaine worship God These are Iewes outward but haue not the circumcision of the heart and therefore their praise is not of God You may easily conceiue how small a number will remaine if all these bee deducted out of the societies of Christians Secondly if they withall consider that if mercie bee not obtained all else is in vaine It doth not profit him to obtaine credit riches friends in this world long life or ought else if hee obtaine not mercy what shall it aduantage thee to obtaine the whole world if for want of mercy thou lose thine owne soule Thirdly it increaseth their misery that they may dye in the case they are in For either God may take away the meanes of mercy from them or may leaue them to so much insensiblenesse as they may remoue themselues from the meanes of mercy or God being prouoked by their long obstinacy may deliuer them vp to a reprobate sence or God may suddenly take them away by death and then woe vnto them it had beene better for them they had neuer beene borne Quest. But some one may aske What should bee the cause that so many obtaine not mercy of God seeing God is in his owne nature so gracious and they are in so great need of mercy Ans. I answer that the cause why some obtaine not mercie is First because they seek it not they bee at a great deale of care and paines many times to seek other things but they altogether neglect their owne mercy and seeke not for it Now God stands vpon that That hee will bee sought vnto The house of Israel must know that though God bee many waies gracious as is shewed at large Ezec. 36.25 c. yet for all this hee will bee sought vnto or else euen Israel may want mercy verse 32. Secondly others are so farre from seeking mercy that they refuse mercy when God in the Gospel daily calles vpon them and beseecheth them to be reconciled yet they are so busily imployed in following foolish vanities that they forsake their owne mercy Ionas 2.8 They will not answer when God calls but reiect his Word and grieue his good Spirit and abuse his patience and bountifulnes and so heape vp wrath against the day of wrath Thirdly others seek mercy but they seeke it not aright they faile in the manner as either they seeke it coldly and carelesly praying but for fashion sake or with their lips without power of affections They speak for mercy but they doe not care for mercy They neither obserue nor regard whether their petitions bee granted or denied and this is the condition of the ordinary sort of men or else they seek mercy corruptly without sincerity of the heart As when men pray God to forgiue them the sinnes which yet they mind not to leaue Now this is a shamefull kind of seeking mercy For God stands vpon it that wee must forsake our wickednes or else hee will not forgiue Esay 55.6 2. Tim. 2.19 Or else lastly men seeke it too late as Esau sought the blessing when it was gone Heb. 12.15 They may call when God will not answer Pro. 1. Zachar. 7. And this is the case of some that put off their repentance vntill the latter end But haue now obtained mercy Doct. The godly are exceeding happie in the obtaining of Gods mercy All that are called in Christ Iesus euen all that haue truely repented themselues of their sinnes are certainly vnder mercy and in that respect in a maruelous safe and happy condition Three things are distinctly imported in the obseruation First the one is that God is mercifull Mercy may bee obtained Ionah 4.2 Psal. 116.5 and 86. Secondly that penitent sinners doe obtaine mercy Ioel 2.13 Esay 55.7 Thirdly that such as haue obtained Gods mercy are in a maruelous happy case in comparison of what they were before in It is inough if we obtaine mercy whatsoeuer wee obtaine not Hence the Phrase Thou hast couered him with thy mercie And our happines in respect of the interest wee haue in Gods mercie is the greater if wee consider either the properties or the effects of God's mercy There are foure admirable properties in the mercy of God which he shewes to his people First his mercy is tender mercy Psalm 51.1 which he shewes in diuers things as 1. That he is full of compassion in pitying the distresses of his people no father can so pity his childe Psalme 103.13 Hence his bowels are said to be troubled for them or to sound in him Where is the sounding of thy bowels saith the Prophet Esay 63.15 Ier. 31.20 The word Misericordiam imports as much for it sounds misery laid to the heart God then is mercifull in that he laies our miseries to his heart 2. That he waits to shew mercy Esay 30.18 watching for all oportunities as it were to preuent vs with his blessings 3. That he is slowe to anger not easily stirred to displeasure when he hath shewd his fauor Psal. 103.1 He is a God of iudgement that considers the weaknesses and infirmities of his seruants as knowing whereof they are made Esay 30.18 Psalm 103. 4. That if he do see some more preuailing euils in his people yet hee will spare as a father spares his onely sonne Mal. 3.17 And if hee doo chide yet hee rebukes his people still with great affection Ier. 31.19 and he wil quickly giue-ouer and not chide alwaies Psalm 103. He is ready to forgiue as soon as they call vnto him Esay 65.23 and 55.7 Psalm 103.
any nation may be admitted to this estate and the Lord without respect of persons will blesse them with the blessing of his people as the Prophet excellently shewes Esay 2.19 and 19.24 25. The Gentiles haue come to reioice amongst his people Rom. 15.9 10 11. They were hard times when the Lord's dominion was in a manner confin'd in the Kingdome of Iudah and Israel 2. Because it is so great and glorious a work on God's part to make vs his people for hee doth as it were plant the heauens and lay the foundation of the earth that hee may say vnto Sion Thou art my people Esay 51. verse 16. 3. Because in the hardest times that can befall the godly the Lord will haue them plead this priuiledge and they may go to God and he will acknowledge them in all their distresses and sanctifie their afflictions and deliuer them at the voice of their cry Esay 64 9. Zach. 13.19 4. Because they shall yet enioy a farre more excellent estate in another world than now they haue Reu. 21. They are now but as the children of Israel in Goshen or in the wildernesse Vse 2. Secondly diuers things may bee hence obserued for instruction as 1. Such as liue in the Church and yet haue not the marks of God's people on them should awake and look about them and labour to get into the number of God's people These fooles among the people as the Prophet Dauid calleth them should vnderstand and these euill neighbours vnto Israel should bee perswaded to learn the waies of God's people and so they may bee built vp in the midst of Israel Ier. 12.16 And it should bee their daily praier vnto God to grant them this one request namely to blesse them with the fauour of his people Psal. 106.3 4. 2. The penitent sinner that feels his heart called by the voice of Christ should hence bee moued to enter into the couenant of God and speedily to take the oath of subiection alleageance binding himself with all his heart to God and his diuine seruice deu 29.10 11 12 13. Ier. 50.5 3. Such as haue taken the oath and are acknowledged for true Subiects should for the rest of their time study how to carry themselues as becomes the people of God and so In generall they should remember two things 1. To giue eare to God's Law and hearken what the Lord will say vnto them from time to time Psal. 78.1 Esay 51.4 2. To lead a holy life and conuersation for therefore hath God seuered them from all nations that they might bee holy to him Leuit. 20.26 All God's people are righteous Esay 59.21 and 62.12 And Christ hath redeemed them from all iniquity and purified them that they might be a peculiar people vnto him zealous of good works Tit. 2.14 They must therefore bee no more polluted with their transgressions nor bee fashioned to the lusts of their former ignorance Ezech. 14.11 and 36.25 c. In particular they should 1. Giue God thanks for euer for blessing them with the blessing of his people Psal. 79. vlt. 2. They should humble themselues to walk with their God Mic. 6.8 being humbled at his feet to receiue his Law Deut. 33.3 bowing down with all reuerence to worship him Psa. 95.7 For God is a great God aboue all gods and a great King aboue all kings 3. They must auoid needlesse society with the wicked 2. Cor. 6.16 and take heed that they learn not the manners of other nations Leuit 20.24 4. The Law of GOD must bee in their hearts For they should be a wise and vnderstanding people aboue all men and this is the signe of God's people Esay 51.7 Deut. 4.6 And it is God's couenant to write his Laws in their harts Ier. 31.33 5. They must auoid Idols and keep Gods Sabbath this God requires perpetually Leuit. 26.1 2 3 11 12. and graciously accepts when hee findes this care Esay 56. with protestation against those that will not keep his Sabbaths Ier. 17 c. 6. They must walk confidently in the trust vpon God's goodnes and couenant with them as the godly resolued Mic. 4.5 All people walk in the name of their god and therefore we will walk in the Name of the Lord our God for euer and euer resoluing to cleaue to God in a perpetuall couenant Ier. 50.4 5. 7. They should approoue themselues to bee God's people by their language their language should bee a pure language not speaking lies a deceitfull tongue should not bee found in their mouthes and their words should be gracious such as might minister grace to the hearers Zeph. 3.9 13. Eph. 4. Col. 4. 8. They should be patient in all aduersities as being of Moses minde that it is better to suffer affliction with God's people than to enioy the treasures of Egypt Heb. 11 25. 9. They should obey according to all that God commands them shewing a respect to all God's Commandements seeing they serue God and not men and that all dissimulation will bee open before his eies Ieremie 11. verse 4. And thus of the second way of comparison In the last words of the verse their estate is considered in relation from God to them And so in the state of nature they were not vnder mercy but in the state of grace they are now vnder mercy Not vnder mercy Doct. All the time that men liue without repentance for their sins and faith in Iesus Christ they liue without the mercy of God they are not vnder mercy God loues them not nor regards them they are children of wrath Eph. 2.3 and the wrath of God abideth on them Ioh. 3.36 Yea though the Lord be exceeding mercifull in himself and to the faithfull yet by no meanes will he cleer the guilty Exod. 34.6 Num. 14.18 Now this not beeing vnder mercy imports diuerse things First that their sinnes are not forgiuen or pardoned Secondly that their soules are not healed of their originall diseases but they liue still in their blood Thirdly that they are liable vnto all sorts of iudgements and those which are vpon them came from the wrath of GOD which hateth them c. Fourthly that they are in danger of eternall condemnation in generall that they liue and lie vnder the forfeiture of the couenant of works and haue no part in Christ or the couenant of grace Vse The vse should be therefore to teach wicked men to take heed how they presume of Gods mercy they may deceiue themselues but God will not be mocked Gal. 6.7 For such things as they are guilty of the wrath of God comes vpon the children of disobedience Eph. 5.5 They that liue after the flesh shall die Rom. 8.13 For the more distinct vnderstanding of this point foure things would be considered of First that wicked men are exceeding apt to plead Gods mercy thogh it belong not to them and doo not beleeue that God will deale so with them as they are threatned Secondly that God directly
declared himself that hee will not shew mercy or pity towards diuers sorts of offenders Thirdly that the things men vsually obiect will not be auailable to deliuer them from Gods wrath Fourthly what sorts of men in particular God will not be mercifull vnto For the first that men are apt to plead God's mercy when it belongs not to them is apparant through the whole course of Scriptures to haue euer been in the disposition of most wicked men they blesse themselues in their hearts when their iniquity is found worthy to be hated Psal. 36.2 They liue at ease and put far away the euill day from them Amos 6.1 3. They cry Peace peace when sudden destruction is made to come vpon them 1. Thes. 5.3 For the second that God will not bee mercifull to many a man that liues in the visible Church is manifested by many Scriptures as Deut. 29.19 Ier. 16.5 Ezech. 5.11 and 7.4 9. and 8.18 Hosh. 1.6 and 2.4 and in many other places For the third their excuses and pretenses are all vain for 1. If they stand vpon their greatnes in the world it is certain that riches will not auaile in the day of wrath Iob 36.18 19 c. 2. Nor will it help them to be born of godly Ancestors for rather than God will bee tied to the wicked seed of Abraham hee will raise vp children of the stones to Abraham Mat. 3. 3. Nor can multitude priuiledge them For though hand ioin in hand yet sin shall not go vnpunished and God turns nations of men into hell Psalm 9.17 4. Nor will their outward seruing of God serue their turn It is bootlesse to cry The Temple of the Lord the Temple of the Lord if men redresse not their waies Ier. 7.4 8 9 10. 5. Nor wil it help them that some Ministers speak comfortably to them and by their preaching they may expect mercy for GOD will iudge those Prophets that strengthen the hands of the wicked The stubborn people were neuer a whit the safer when the Prophet told them they should haue peace and no euil should come vnto them but the Lord protesteth that the whirl-wind of his fury should fall grieuously vpon the head of the wicked for all that Ier. 23.15 19 20. that at length they should consider it perfectly and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter that he will rent it euen with the fierce winde of his furie and there shall be an ouerflowing showre in his anger to consume it Ezech. 13.10 to 15. 6. Neither may the patience of God proue that he meanes to shew expected mercy for though a sinner prolong his daies an hundred times yet it shall not be well with the wicked nor ought he to settle his heart the more freely on his sinne because sometimes it is not speedily executed for God will finde a time to set his sinnes in order before him and then he may teare him in peeces and none can deliuer him Eccles. 8.11 12 13. Psal. 50.19 7. Neither will it ease them that there are so many promises of mercy in Scripture For they are limited and besides in diuers places where mercy is promised the Lord explains himselfe by shewing that he will not cheere the wicked Ex. 34.7 as was alleaged before so Nahum 1.3 and v. 7. compared with the 6. 8. Neither will their Baptisme helpe them for neither Circumcision nor vn-circumcision auaileth any thing but a new Creature Gal. 6. Ob. If any say But though they be not now vnder mercy yet hereafter they may bee vpon Repentance Ans. I answere that in this they say truely but yet not safely For many men that haue promised themselues the late Repentance and mercy haue died in their sins before they could euer repent And thy times are in Gods hands thou knowest not when nor how thou shalt die and therefore the surest way is Now to turne to God with all thy heart as they were counselled more at large Ioel 2.12 13. Now for the fourth it may awake some sort of offenders the more effectually that besides the generall threatnings against wicked men they in particular are assured that they are not vnder mercy As first such as shew no mercy to men Iam. 2.13 and such as transgresse of malicious wickednesse Psal. 59.6 and such as are people of no vnderstanding Esay 7.11 and such as walk after the imaginations of their owne wicked hearts and will not harken vnto God Ierem. 16.5 10 12. and such as blesse themselues in their heart when they heare the curses of the Lawes Deut. 29.19 and such as steale murther commit adultery and sweare falsely Ier. 7.9 and many other particulars Catalogues might be instanced in all the seuerall Scriptures the Prophet Malachy puts in such as deale corruptly in tything and offring Malach. 1.8 9. To conclude the counsell of the Prophet Ieremy is excellent in this case who most effectually speakes thus Heare yee giue eare bee not proud for the Lord hath spoken Giue glory to the Lord your God before hee cause darknes and before your feet stumble vpon the dark mountaines and while yee look for light hee turne it into the shadow of death and make it grosse darknes But if you will not heare my soule shal weep in secret for your pride and mine eye runne downe with teares Ierem. 13.15 16. Vse 2. Secondly the consideration of this doctrine may iustify the practice of godly Ministers that denounce the iudgements of God vpon their hearers that liue in sinne without repentance It is their duty to shewe them that they are not vnder mercy they are required to cry aloud and to shew Gods people their sinnes Esay 58.1 And the Prophets that cried peace peace are extremely threatened of God so as for not warning the people the blood of their soules is required of the Prophets Ezech. 33. verse 2. to 10. Vse 3. The third vse may bee therefore for the singular humiliation of wicked men that liue in the assemblies of Christians Though they haue obtained a place in Gods Church yet they haue not obtained mercy but liue vnder the fearefull displeasure of God and this is the more terrible if they consider three things First that this is the case of multitudes of men in the Church but a remnant are vnder mercy which will appeare more distinctly if you draw out of our assemblies such as in Scripture are expresly said not to bee vnder mercy as 1. Take all such as yet liue in their naturall Atheisme that mind not God nor Religion that onely care for earthly things and shew it by a constant either neglect or contempt of the publike assemblies of Christians amongst vs These cannot obtaine mercie because they refuse to heare Gods voyce and to seeke to the ordinary meanes of mercie Isaiah 50.1 2. Heb. 3.7 2. Draw out then secret offenders such as sinne in the dark and say Who seeth vs
impenitent sinners shall not bee spared or pitied of God Did not God spare his owne Sonne that neuer offended in all his life and shall hee spare them that neuer left offending of him Oh what madnes hath besotted men so as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God yea such a mercy as God could neuer conceiue in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sinnes in time and seeke true mercy from God which neuer is withheld from penitent sinners Lastly Did our Sauiour Christ suffer so patiently such extreme things that neuer deserued any euill in himself What a shame is it for vs to be so vnquiet and deiected or so froward or so vnsettled when any crosses or affliction fall vpon vs who yet haue deserued at Gods hands to suffer a thousand times more and worse things then those that doe befall vs In his mouth was found no guile Wee read in the Scripture of guile in the spirit when wee haue false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many waies First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt manner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper euill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by withholding the iust praises of others or Apologie Sixtly by fearfulnes in euill times when men will not stand for the truth or speake against their consciences Seuenthly by disgracefull iests Ephes. 5.4 Eightthly by telling the truth of malice 1. Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisy and dissimulation and that diuers waies as 1. When men speake faire to mens faces but reproach them behind their backs or flatter them meerely to catch them and intangle them in their talke as the Pharises often tempted Christ. 2. That reproueth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sinne vnder pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sinne by deniall or excuses to auoid shame and punishment 6. That giues good words to men in affliction but relieues them not 1 Ioh. 3.17 18. None of these nor any other waies of guile were found in Christ though they called him a deceiuer and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man It was a fault would giue great aduantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enioy good daies let him refraine his tongue from euill and his lips that they speake no guile Psal. 34.13 Doct. 2. When hee saith that They found no guile in his mouth it importes that they sought it And so wee learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite to see if they can catch their foot-slippings at any time yea they mark their words to see whether they can finde any falshood or hurt in them And therefore Christians should watch themselues and their words the more carefully and striue so much the more to shew themselues plaine men in their words and dealing that they may speake what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could neuer bee taken in the sinne of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the vse may bee Vse 1. First to shew the fearefull estate of such as vse lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not heerein made like vnto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therefore such as are giuen to the sins of deceit and hypocriticall dealing are in a miserable case especially such as couer their deceit with smooth words Ier. 9.8 Pro. 26.24 c. 2. And such as make a trade of it giue their tongues to euill and frame deceit and binde their tongues to lies and teach their tongues to speak euill lies Iere. 9.5 3. And such as wil deceiue their neighbours their brethren or such as are harmelesse Ierem. 9.5 Psalm 35.20 Vse 2. Againe this pattern in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks methods and subtilty in his words or carriage but is a plaine man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reuiled Hitherto hath beene shewed that Christ suffered without sinne now the Apostle shewes that hee suffered without reuiling or threatning which praise is increased in this that hee reuiled not when hee was reuiled nor threatned at the very time when hee suffered extreme iniuries Reuiling is a sinne condemned in the sixt commandement and is committed by bitter and disgracefull words against any other without desire of doing good And so men reuile when they disgrace others by false accusations as when they called Christ a deceiuer and said hee had a diuell or was a glutton or an enemy to Caesar or a blasphemer or the like Againe It is reuiling when the very tearmes vsed are base ignominious if they be vsed onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when wee vpbraid others with such deformities or infirmities as God hath laid vpon them as to mock a man for his deafenes or lameness or ill sight or the like Leu. 19.14 Besides whē men reproch others with such words for any thing they faile in as expresse more disgrace then the fault deserues as for some mistaking to call a man foole Math. 5. yea it is reuiling when the faults of others are charged vpon them without a calling or desire of their amendment And so it is reuiling to vpbraid any with the sins they haue repented of And thus what reuiling is Doct. 1. Reuiling is a hatefull sinne That appeares from hence that it is accounted a great suffring to suffer reuiling And our Sauiour accounts it murther
came downe from heauen to signify that true zeale is kindled in heauen and comes down from aboue It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserue it and neuer let it goe out but put fuell still to it and so it was kept for many yeeres so must wee doe with our zeale wee must labour by all meanes to preserue the feruencie of our hearts that wee neuer want fire to burne our sacrifices Our zeale should bee as the loue mentioned Can. 7.10 that much water could not quench it Euery sacrifice must haue fire Marke 9. Sixtly The sacrifices must be salted with salt so must our Christian sacrifices as our Sauiour Christ shewes Marke 9.49 50. And thus we must haue the salt of mortification and the salt of discretion and we must looke to it that our salt lose not his saltnes but that it haue a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seuenthly the sacrifices must be without leauen Leuit. 2.11 Leauen is wickednes or malice or sowrenes or deadnes of heart or worldly griefe euen whatsoeuer leaueneth that is infecteth or maketh the meate offring to be heauie or sowre 1 Cor. 5.8 Eightthly in the same place of Leuiticus 2.11 Honie likewise is forbidden to be mingled with their sacrifices and by hony may be meant our beloued sinnes or particular corruptions wee should especially watch against them in the time of performance of holy duties that they mingle not themselues with our sacrifices by infecting our cogitations Ninthly the offring must bee waued and shaken to and fro before the Lord Leui. 7.3 And this signified the wauing of our lips in praier to God for his acceptation our sacrifices should bee soundly tossed to and fro in praier before the Lord Iob prayed before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to bee doubled to signifie that in a speciall manner wee should consecrate our selues to piety and mercy on the Sabbath day Eleuenthly our sacrifices must bee offered vp with all gladnes of heart and spirituall delight Thus Gods people were said to be a free-harted and willing people Psa. 47.9 and 110.3 And this was shadowed out partly by the oile that was powred into the meat offerings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices vnto which they inuited their friends to ioyne with them in reioicing before the Lord and it is likely Dauid alludes to this feast when he saith hee would take the cup of saluation and praise the name of the Lord For as yet the Lords Supper was not instituted nor doe we read of any vse of a cup in the sacrifices or sacraments themselues Exod. 18.12 1. Chr. 16.1 2 3 4. Psal. 116.13 Twelfthly If wee be called to it wee must not deny vnto God the fat of the kidneies and the inwards By the fat was meant the things which are dearest to vs most beloued and that most delight vs and if the seruice of God and the Church and the poore require it wee must deny our selues and sacrifice what is most deare to vs. Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that we must not leaue off wel-doing for reproach sake but be contented to bee like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate vs and speake euill of vs and cast vs out of their companies yet wee must persist in our intention to sacrifice still to God Fourteenthly In the Sacrifices God had a great respect of mercy that cruelty were not shewed as Leuit. 22.27 When he enioyned that the creature must be seuen dayes vnder the damme and that no damme with the young one was to be slaine the same day Certainly God abhorreth that cruelty should bee exercised vnder pretence of piety Cursed be those long praiers that will deuoure widowes houses Matth. 23. In one thing we differ from the sacrifices For the sacrifices were dead or consisted of things without life but wee must be liuing sacrifices wee must do what we will do while we are aliue and must do it liuely with the affections that belong to the duties to be done Vse The vse may be briefly twofold for partly it should humble vs for our neglect of praiers and thanksgiuing and almes and contrition Wee omit the maine duties of our generall calling when we omit these It was the abomination of desolation when the temple was without sacrifices and how can it but be exceeding vncomely with Gods spiritual house that hath not sacrifices in it We are Christians but in name when pietie and mercy is neglected But especially we should be instructed from hence to mind our worke and to striue to answere our high calling by a continuall care day and night to exercise our selues herein the smoke of our incense should daily ascend vnto God The Apostle Paul beseecheth the Romans by the mercies of God to look to their sanctifying Rom. 12.1 Which shewes it is of wonderfull necessity and would make vs in some measure walke worthy of the Lord. And to the Hebrewes he bids them take heede of forgetting these sacrifices importing that vsually our deficiency in these seruices are from forgetfulnes we forget to pray and forget to shew mercy euen after we haue purposed both And thus much of the worke of a Christian. Now his honour followes Acceptable to God by Iesus Christ. Wherein three things may be noted First that howsoeuer piety and mercy and weldoing find little acceptation in the world yet it shall neuer want honour and great esteeme with God Pious and mercifull Christians shall neuer faile of the loue and fauour of God Their workes are accepted It is true that God may change his minde concerning the Ceremoniall Sacrifices but the acceptation of Christian Sacrifices is a thing established with God Heb. 10.9 These offerings shall be pleasant vnto the Lord Malach. 3.4 They are well-pleasing in his sight Heb. 13.16 They are a sweet sauour vnto the Lord Phil. 4.18 God hath a booke of remembrance Mal. 3.17 and our fruit shall certainly remaine Ioh. 15.16 And thus Cornelius his prayers and almes came vp before the Lord Acts 10. Secondly that it is not enough to doo good duties but wee must striue so to doo them that God may accept them Heb. 12.28 Esay 1.11 12 13 14. Thirdly that now our best works are made acceptable to God onely by Iesus Christ Reu. 8.3 4. It is from the presenting of Christ that wee are found holy and without blame in Gods sight Col. 1.22 Therefore we must doo all in the name of the Lord Iesus Col. 3.17 Vse The vse of all should be to teach vs with all care to
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
and yet become grieuous to men by their vile offenses Thirdly vnfruitfull Christians which lie in a continuall barrenness whose ground is alwaies fallow haue but little consolation from hence for though they are better than the former in that they are not openly wicked yet they fall short of their duty heer because they do not more effectually shew forth the graces of Christ. And that there may bee a healing of this error they must mend first their ignorance and pray to GOD to teach them to profit secondly their slothfulnesse rowzing vp themselues to more zeale of good works and care to answer the opportunities of well-doing Vse 2. Secondly for instruction All that loue the Lord Iesus should hence be perswaded to increase in all care of well-dooing and study how to shew forth the light of their workes before men and the rather because 1. They haue receiued such singular mercy from the Lord. 2. They shall heerby glorifie their heauenly Father and make Religion to be well-spoken of Phil. 2.15 16. 2. Thes. 3.21 and put to silence the ignorance of the foolish we should be as tender of the honour of our profession as of our owne honour 3. They shall heerby wonderfully establish their owne harts in the assurance of their calling and election 1. Iohn 1.5 6. 2. Pet. 1.5 to 10. and much increase their owne contentment and joy in the Lord 1. Cor. 15.58 4. They shall haue a full and plentifull reward in the day of the Lord Rom. 2.7 8 9 10 11. 5. The hearts of their Teachers shall bee heerby filled with ioy when they see they haue not laboured in vain Phil. 2.16 2. Cor. 3.1 2 3. Of him that c. In the third place it may bee heer considered of why those vertues shewed forth by Christians are yet called the vertues of Christ. For answer whereunto we may be informed that they are the vertues of Christ in diuers respects First because they are such vertues as are had onely by such as bee in Christ by effectuall calling for all the Wicked are strangers from the life of God Secondly because they are receiued from the Spirit of Christ of his fulness we haue all receiued these graces Iohn 1.14 Eph. 1.21 Thirdly because they are shewed forth for his glory All our gifts and seruices are deuoted to the glory of Christ as they are in him so they are for him Lastly I think they may be called the vertues of Christ because they resemble his vertues as the picture of a man is called by the name of the man himself And the consideration heerof should the more incite vs to the care of these vertues seeing wee are heer to follow no worse a patterne than the example of the Lord Iesus himself and withall we should be the more humble when wee haue had and done all we can seeing we haue nothing but what we haue receiued And since all should be for his glory we haue reason to say at the best Wee are vnprofitable seruants And withall it should comfort vs against the sense of our infirmities to consider how weak soeuer wee haue been yet our gifts are acknowledged for the vertues of Christ himself and by the benefit of Christ's intercession are accepted of God as if they had bin found in the person of Christ himself Thus of the third point He that hath called you The fourth thing to be noted is this Periphrasis heer giuen of Christ. In stead of saying the vertues of Christ hee saith the vertues of him that called you which he doth of purpose to exalt the praise of the gifts of God in our calling and partly to shew that we enter vpon the possession of the former prerogatiues the most of them when we are called by the grace of Iesus Christ and partly thereby guiding vs to the knowledge of that work of God which may assure vs of our interest in the former prerogatiues All which shewes that we haue great reason seriously to study the doctrine of our calling by Iesus Christ. Calling is either personall or naturall or spirituall or supernaturall The personall calling is to some office the naturall to the exercise of some morall vertue the spirituall or supernaturall is to Christ calling vs to seek happinesse and blessednes in him This is heer meant And so the calling of a Christian is to bee reckoned among the gifts or endowments God bestowes vpon his people which that wee may distinctly vnderstand according to the order of them there are seuen gifts of God First vocation by which he calls men out of the world into the Church Secondly iustification by which he forgiues the Called their sins and clothes them with the rich Robe of Christ's righteousnes Thirdly sanctification by which he qualifies their nature with all heauenly gifts necessary for their saluation Fourthly adoption by which hee acknowledgeth and receiueth them for his sonnes and heirs Fiftly Christian liberty by which hee frees them from all things that might hold them in bondage or in a seruile condition as from the rigour and curse of the Law from the dominion of sinne from the burden of Moses ceremonies and humane traditions and from those seruile fears in God's seruice bred by the spirit of bondage Sixtly consolation by which he keeps them in this happy condition which hee performeth three waies 1. By defending them against all aduersaries 2. By deliuering them out of their many troubles in their militant estate 3. By bestowing vpon them the gifts of perseuerance to the end and for euer Seuenthly temporall blessings by which hee furnisheth them for this present life The six first of these are gifts principall the last is but accessary The three first are the chief gifts and the three next are such as arise out of the first Now this work of calling men into the church is either externall or internall By the externall men are called into the visible Church by the internall men are cald into the inuisible Church And that we may conceiue of this distinctly in respect of calling all men may be cast into foure companies First some are not called at all any way by the Gospell as many of the Pagans c. Secondly some are called onely externally as those in Mat. 20. Many called but fewe chosen Thirdly some are called internally onely as the thief on the Crosse. Fourthly some are called both internally and externally so the Elect of God for the most part and ordinarily It is the last sort of men that are vnderstood heere Now that this work of God calling vs may in the order of working bee more cleerely vnderstood we may conceiue it thus The first cause is Gods loue of men his kindnes and loue to men as the Apostle calles it Tit. 3.4 First that God conceiues in himself a compassionate loue of man lying in his extreme naturall distresse Secondly Christ then as Mediator laies the ground of this calling and
begun in the Spirit and would end in the flesh that had forsaken the glorious ornaments and priuiledges of the Gospell to trust vpon beggerly rudiments that forsook the pretious merits of Christ's righteousnes to trust to the stained clouâ—s of their owne righteousnes Gal. 3.1 3. Tenthly the vnthankfull and iniurious person he is a mad man that wil strike his friend that prouoketh him not and so are all Nabals their folly is with them that vse their friends as Nabal did Dauid 1. Sam. 25.25 Eleuenthly the contentious person He is a mad man that laieth snares to catch himself and will speak things that force strokes vpon himself so is euery vnquiet intemperate busie-body A fool's lips saith Salomon enter into contention and his mouth calleth for strokes A fool's mouth is his destruction and his lips are the snare of his soule Pro. 18.6 7. Eccles. 10.12 Pro. 14.3 Twelfthly the implacable person Such men as are so furious there is no appeasing of them but they are like a Bear robbed of her whelps Pro. 17.12 They are mad-men that will heare no reason A stone is heauy and sand is waighty but a fool's wrath is heauier than them both Pro. 27.3 Thirteenthly all men that abuse their prosperity to the greater liberty of sinne and iniury They are mad-men that cannot be ruled vnlesse they be kept fasting A man distracted if you let him haue his belly filled will trouble the whole house so a wicked man if hee enioy prosperity and successe will disquiet the whole town where he liues Ther are foure things saith Salomon disquiet the earth and one of them is a fool with his belly filled that is a wicked man when he prospers and hath what he will Pro. 30.22 Vses The vse of all may be first to shew the misery of all vnregenerate men that liue in a continuall phrenzie or defect of all spirituall vnderstanding It is a wofull Iudgement to haue our reason taken from vs in naturall things but much more in spirituall for vpon this ground it manifestly followes 1. That they lose all the benefit of spirituall instruction all the Ordinances of God during the time of this folly or madnes are meerly in vain to them Their phrenzy makes them not only to want sense but withall to despise all God's counsels Pro. 1.7 2. That they shame themselues in all their dealings for when a fool walketh by the way he saith to euery one that he is a fool Eccles. 10.3 And thus they will vndoo themselues soule and body if they hold on A mad-man if hee gouern his estate will soon ruine it Iob 5.3 3. That they liue shut vp from all the sound comforts of life as fools and mad-men they are shut vp in darknes Eccles. 2.14 God vseth them as we vse mad-men for though hee let them go vp and down the world so they haue a larger room to walk-in than ordinarily our mad-men haue yet God hath chained them though insensibly the world is but a house of darknes to their mindes the sauing light and all the fruits of it are withheld from them 4. That they are in great danger to die of their phrenzy and to perish for lack of wisdome Pro. 22.23 Iob. 36.12 And therefore in the second place this may serue for instruction vnto vnregenerate men to apply their harts to wisdome and imbrace the counsell of God that offers them knowledge grace as is vrged in many places as Pro. 1.20 24 and 8.5 and 9.4 and the rather because if they be wilfull and reiect knowledge God may bee prouoked to for sake them for euer Pro. 1.24 28.31 26.10 Iob 5.3 Thirdly it shewes the wonderfull mercy of God in sauing sinners for what were we all by nature but a generation of fooles and mad-men And therefore it shewes the riches of his mercy and the freenesse of it the riches in that hee glorifies such vnworthy creatures and the freenesse of it in that they are vtterly disabled for deseruing any thing at his hands For what can fooles and mad-men do that they should merit any thing at Gods hands Fourthly it should teach godly men both with patience to beare their wrongs seeing they are distracted and with discretion to auoid them and to haue as little to doe with them as may be For what should the sonnes of God do with the sonnes of Belial And if they abuse them in words to learn not to answere a foole in his folly Prouerbs 26.4 Fiftly all this description of folly and madnes may strike some kinde of amazement and sorrow into the hearts of godly men For as they are vnregenerate in part there are left some dregs of this phrenzy and folly heere in them And hence it is that wee finde in Scripture folly charged vpon them It is true that sometimes they are said to bee fooles by the world for things they doe wisely in and so the Apostles were fooles for Christs sake 1. Cor. 4.10 and Paul ironically calles himselfe a foole 2. Cor. 11.1 Somtimes they are called fooles not because they are so but because that they doe hate some kinde of likenes to folly 2. Cor. 11.17 but yet withall it is true that seriously godly men are said to be abased in themselues for very folly and madnes which they see in themselues so we shall finde euery godly man called beasts by themselues and sometimes by God himselfe and so it is folly and madnes in any 1. To hate reproofe Pro. 12.1 It is there said to be a brutish thing 2. To bee censurers of their friends rashly so Iobs friends are charged with folly Iob 42.8 3. To be pertinacious in defending their innocency striuing to make themselues seeme iuster then they are this was Iobs madnes Iob 42.3 34.35 4. To neglect knowledge and to be carelesse to vse the meanes for instruction and the vnderstanding of holy things Pro. 30.2.3 This made Agur say that he was more brutish then any man and that he had not the vnderstanding of a man in him So much of ignorance as is left in vs so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward for anger rests in the bosome of fooles onely Eccles. 7.10 Pro. 24.29 teasty and hasty persons not onely haue folly but exalt it 6. To be indiscreet in words or insufficient to speake with God or men as becomes the matter or to carry our selues indiscreetly this made Dauid loath himselfe so Psal. 38.5 7. To bee vexed and impatient and full of fretting in aduersity Godly men play many mad tricks this way one while fretting at the prosperity of their aduersaries and another while murmuring in their hearts at their owne condition or plotting courses how to conforme themselues to the world and so to report of their repentance This made Dauid call himselfe a beast Psal. 73.3 13 14 15 21 â—2 8. After one hath had experience of Gods gracious prouidence and
mercy Thirdly hee causeth the Gospell to be preached to all sorts of men without exception And so grace is offred to them and there is no other let but their refusall of grace offred Fourthly the example of all sorts of sinners that haue returned As great sinners as they haue been receiued to mercy and they are set out as examples to encourage other men to seek mercy as Manasses Mary Magdalene Dauid Peter Paul and others Many among the Corinthians haue been notorious offenders but were iustified and sanctified The explication of the doctrine of returning followes where these things are to be considered of c. First the motiues to perswade men to return Secondly the persons that need returning Thirdly the time when men must return Fourthly the false waies men must auoid in returning Fiftly what a number of lost sheep doo vsually return Sixtly the aggrauations against certain persons for not returning Seuenthly the means of returning Eightthly the manner how we must return or the rules to be obserued in returning Ninthly the signes of a lost sheep returned Lastly the lets of returning For the first I mean not to insist vpon all sorts of motiues but to follow the word Return as it is vsed in Scripture and take a few of the fittest motiues as it is vsed in this place And so diuers things should make a man to return as First the consideration of God's maruellous goodnes and amiablenesse of nature to all such as turn vnto him he is wonderfull gracious to them and mercifull and will repent him of the euill Ioel 2.12 13. Ier. 31.19 20. The parable of the lost sheep shewes this fully Secondly the great danger that men are in if they return not GOD is angry with the wicked euery day Psalm 7.12 And his fury may break forth suddenly vpon them like fire Ier. 4.4 For the words of his seruants will certainely take hold vpon them Zach. 1.4 6. and iniquity will be their ruine Ezech. 18. verse 30. Except they repent they must perish Luke 13.5 And therefore if wee warne men of their sinnes and they will not returne wee are deliuered and their blood will bee vpon themselues Ezech. 3.19 Thirdly if a man consider but the happines of such as doe returne GOD will forgiue them all their sinnes he will aboundantly prouide for them Esay 55.7 If they returne they shall liue and not die Ezech. 18.23 and 33.11 and euerlasting ioy shall bee vpon their heads and sorrow and mourning shall flee away Esay 51.11 and in this verse the Apostle shewes their happines For they shall alwaies liue vnder Iesus Christ as the Shepheard and Bishop of their soules For these and many other reasons it is the onely wise course to returne Luke 1.16 And there is not one wise man amongst all them that returne not Iob 17. And thus of the motiues The second point is the persons that need returning It is certain that those that liue out of the visible Church or in false churches neede returning As Pagans Turks Iewes Papists Schismaticks and all Hereticks Yea Iuda and Hierusalem neede repentance Ierem. 4.4 and 26.2 3. Men that liue in the visible Church and are baptized need to returne or else they wil perish Luke 13.5 Iohn 3.3 The third point is the time of returning and in short the best time to returne is the present time while it is yet called to day while wee haue the meanes of returning when God cals vpon vs by the ministry of his seruants especially when hee knocks at the dore of our hearts and laies the axe to the roote of the tree it is wonderfull dangerous to defer repentance for euen the longer thou liuest in sinne the more hard will thy heart bee Heb. 3.13 and the meanes of grace euen the Kingdome of God may be taken away or God may cut thee downe euen by sudden death or may cast thee into a reprobate sence and giue thee vp to a heart that cannot repent Rom. 2.4 5. The fourth point is the false waies to bee auoidid in returning and these are First to returne with despaire or to goe back without the guide faith in Gods mercy or to goe the way that despair leads In this way Cain and Iudas perished Secondly to returne fainedly and not with a mans whole heart to make a shew of returning when men doe not returne indeed Ierem. 3.10 Thirdly to returne but part of the way and to repent by halues as Ahab and Herod did Fourthly to returne when it is too late euen when the dore is shut to repent when it is too late Iob 27.9 The fift point is the aggrauations that lye against diuers persons about their not returning For if it be euill in it selfe for any not to returne then how fearefull is their case First that are proud of their skill in going out of the way that are wise to doe euill Ierem. 4.22 Secondly that are deepely reuolted that is that are such as liue in horrible and fearefull sinnes Esay 31.6 Thirdly that will not returne though their transgressions bee vpon them and they pine away in them Ezech. 33.10 They will not giue ouer though they haue no peace and are daily buffeted for their euill doing and their consciences beare the shame and trouble of their offending Fourthly that will not returne though the seruants of God openly testify against them Neh. 9.29 2. King 17.13 14. Fiftly that will not returne though the hand of God bee vpon them euen to consume them Ierem. 5.3 Sixtly that are turned back by a perpetuall backsliding Ierem. 8.4 that hold fast their sinnes and refuse to returne Ierem. 8.5 The sixt point may bee this viz. what number of lost sheepe doe vsually returne not all that goe astray Our Sauiour tels vs of a parable of one lost sheepe returning and the Prophet Ieremie tels vs of one of a Tribe and two of a Tribe Ierem. 3.14 Multitudes of men perish and neuer returne The seuenth point is the meanes or cause of our returning and these are either Principall or Instrumentall The principall causes are GOD and Christ that good Shepheard It is God that turneth back the captiuity of his people Psal. 14. vlt. and three times in one Psalme the people pray God to turne them againe Psalme 80.3 7 19. This is Ephraims sute Turne thou mee O Lord and I shall bee turned Ierem 31.18 So the Church saith Lamen 5.21 And Christ is that good Shepheard that seekes that which is lost yea laieth downe his life for his sheep Iohn 10. The instrumentall causes of returning are either externall or internall The externall meanes of returning is the Word preached and so both the reproofes of Gods seruants testifying against the wicked to make them turne from their sinnes Nehem. 9.26 29. as also the promises of the Gospel by which the sinner in the name of Christ is as it were wooed and intreated to returne with assurance of
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons